J.C.C,  Clarke 


The  Revels  t Ion. 
Rediscovered 


BS480 
.C59 


(      MAR    It)  10^3        \ 


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fHE    REVELATION 
REDISCOVERED 


An   Extract  from 
The  Stairway  to  Our  Creator  and  Father 


JOHN  C.  C.  CLARKE,  D.D. 

FORMERLY   f'ROFESSOR    IN   THK   UNIVERSITY   OF  CHU  .Ar,0 


I'HICE  TwENTY-FlVF. 


G.  P.  Clarke,  Upper  Alton,  Ills. 
1904 


MAN  AND  HIS 
DIVINE    FATHER 

THE  CONDUCTIVE  PHILOSCPHY  OF 
SPIRIT  LIFE,  IN  REASON,  SCIENCE. 
LITERATURE    AND    THE    BIBLE 

BY 

JOHN  C.  C.  CLARKE,  D.D. 

Fofmerly  Professor  in  the  University  of  Chicago 

THE  FIRST  PART  is  a  new  statement  of  princi- 
ples, as  against  philosophical,  psychological  and 
popular  heresies,  and  answers  many  puzzling  ques- 
tions.   

Presidents  0/  Colleges  and  Seminaries  say  of 
this  first  part: 
"  It  has  been  a  genuine  inspiration." 
"  It  is  a  real  addition  to  the  world's  literature." 
"I  have  read  it  with  preat  interest  and  profit. 
The  pages  are  all  suggestive  and  stimulating." 

"  The  treatment  invests  the  topics  with  a  pecul- 
iar charm." 

Eminent  Clergymen  say  qf  the  first  part: 

"  For  breadth  of  view,  for  clearness  of  thonght, 
lor  practical  value,  the  book  seems  to  me  to  be 
incomparable." 

"  I  have  been  reading  it  with  great  interest,  and 
feel  that  it  has  taught  me  much." 

"I  am  ama?edat  the  work  done,  and  am  delight- 
ed with  the  clearness  and  exactness  of  the  con- 
clusions." ______ 

THE  LATl'ER  PART  studies  the  Bible  as  philo- 
sophical; reviews  essential  principles;  exhibits 
Philo,  John  the  Baptist  and  Jewish  conditions,  and 
gives  a  novel  and  thorough  exposition  of  the  prin- 
ciples and  symbols  of 

DANIEL  AND  THE  APOCALVPSE. 


Papers  reviewing  say: 

"  It  is  of  highest  importance,  and  remarkably 
clear  and  interesting  from  first  to  last." — Boston 
Times. 

"A  wholesome  and  inspiriting  book." — Living 
Age,  Boston. 

"It  is  a  stimulating  and  uplifting  book,  and  may 
be  read  with  profit  by  everybody."— BOSTON  Even- 
ing Gazette. 

"  It  is  a  philosophy  of  cheer  and  Ijope."— Jour- 
nal OF  Education,  Boston. 


THE  REVELATION        j 
REDISCOVERED 


An  Extract  from 
The  Stairway  to  Our  Creator  and  Father 


JOHN  C.  C.fcLARKE,  D.D. 

FORMERLY  PROFESSOR  IN  THE  UNIVERSITY  OF  CHICAGO 


G.  p.  Clarke,  Upper  Alton,  Ills. 
1904 


CL- 


COFYRIGHT,"?904 


1809 


By  JOHN  C.  C.  CLARKE 


PREFACE 

In  1900  the  author  of  these  pages  published  a  vol- 
ume entitled  "Man  and  His  Divine  Father."  It  was 
designed  to  take  note  of  the  principles  of  science, 
psychology,  and  reason,  and  to  exhibit  the  one  line  of 
truth  that  starts  from  first  principles  of  reason,  and 
goes  on  logically  to  definite  conclusions  respecting  the 
happiness  and  future  life  of  mankind.  After  stating 
the  reasonable  facts  and  philosophical  principles 
which  the  thought  of  the  ages  has  evolved  as  a  true 
psychological  theory  of  the  nature  of  man,  and  of 
human  knowledge  of  the  Creator,  it  proceeded  to 
show  that  the  same  rational  psychology  is  in  The 
Bible,  and  that  this  system  of  belief  has  been  evolved 
only  by  believers  of  The  Bible,  and  through  its  influ- 
ence. 

The  line  of  view  followed  in  "Man  and  His  Divine 
Father"  included  some  observation  ot  Inspiration  and 
Inspired  Books,  but  not  as  the  subject  deserved  or 
required.  The  book  was  received  by  critics  with 
flattering  favor;  but  inasmuch  as  the  exposition  of 
the  origin  of  Christianity  and  of  the  book  of  Daniel, 
and  of  a  large  part  of  the  New  Testament,  and  ex- 
pecially  of  the  book  of  The  Revelation,  was  somewhat 
obscured  in  the  general  line  of  view,  it  has  been 
thought  best  by  the  author  to  prepare  a  new  edition 
under  the  title,  "The  Stairway  to  Our  Creator  and 
Father."     For  this  the  pages  treating  of  Inspiration 

5 


6  Preface 

and  the  Apocalyptical  Literature  have  been  rearranged 
and  improved,  and  these  pages  are  sent  out  in  this 
booklet  for  the  gratification  or  the  condemnation  of 
the  public. 

The  exposition  herein  made  of  Daniel  and  The 
Apocalypse  is  chiefly  a  chapter  in  the  history  of  litera- 
ture, but  it  is  also  an  integral  and  necessary  part  of 
the  logical  line  of  psychology  and  philosophy  which 
"Man  and  His  Divine  Father"  exhibits.  This  expo- 
sition, u'hen  viewed  apart  in  itself,  might  be  considered 
by  many  to  be  revolutionary,  harmful,  and  icono- 
clastic; but  by  the  logical  line  in  "Man  and  His 
Divine  Father"  it  is  made  constructive,  and  the  logi- 
cal finish  and  glory  of  the  true  psychology.  The 
writer  of  these  pages  would  never  have  learned  the 
value,  wisdom,  and  glory  of  The  Apocalypse  if  he  had 
not  been  led,  by  this  course  of  logical  psychological 
study,  into  a  perception  of  the  essence  of  Christianity 
as  rational  truth,  and  into  a  defensible  doctrine  of  the 
nature  and  matter  of  inspiration  and  revelation. 

"Man  and  His  Divine  Father"  contains  an  extended 
statement  of  the  philosophy  of  Philo  Judaaeus  respect- 
ing Inspiration,  Reason,  Spirit,  God,  Creation,  The 
Son  of  God,  The  Word  of  God,  Consciousness,  Con- 
science, and  Immortality.  The  time  has  come  when 
Bible  readers  demand  that  the  historical  facts  about 
Philo  and  the  apocalyptical  literature  shall  be  made 
known  to  them. 


Contents  9 

tion  of  Genesis ;  God's  Word ;  The  second  section  of 
Genesis  ;  Creation  of  moral  persons  ;  Jehovah  Elohim ; 
Installation  of  moral  relations  ;  Two  trees  ;  Sin  is  moral 
death  ;  The  first  moral  law  ;  The  first  sin  ;  Its  results  ; 
Cherubs  and  flaming  sword ;  The  third  section  of 
Genesis  ;  Jehovah  ;  Enlarged  society  ;  The  first  crime. 

§  2.     General  tenor  of  the  Old  Testatnent ;  Patriarchal  theol-  122 
ogy;  The  Mosaic  education  ;  God's  person  and  rights ; 
God's  holiness  ;  Sin ;  Types  ;  The  tabernacle  and  the 
temple  ;  Priests  ;  Sacrifices  ;  Purifications  ;  Atonement ; 
The  breastplate  of  judgment ;  Urim  and  Thummim 

§3.    Divi7te  Spirit.  135 

§4.    Immortality;  Sheol ;  Necromancy;  Declared  in   the  137 
apocalyptical  literature  ;  The  book  of  Daniel. 

§5.  hispiratioti  and  Revelatioti ;  A  vital  question;  Has  141 
never  been  discussed  ;  Jews  had  a  theory;  The  apoca- 
lyptical system ;  God's  Spirit  and  Word  as  revealers  ; 
Consciousness  and  conscience  ;  The  Word  as  Divider 
and  Bond  ;  A  remedial  philosophy;  The  Word  as  Priest 
and  Lamb  ;  The  Paraklete ;  The  Logion  ;  Philo's  princi- 
ple of  opposed  halves ;  Quotations  from  Philo ;  Alle- 
gories and  symbols ;  Numbers  as  symbols ;  Seven  and 
unity;  The  half-seven  is  the  Word  of  God  ;  the  apoca- 
lyptical system  in  fourteen  items  ;  The  book  of  Enoch  ; 
Inspiration  of  the  apocalyptical  system  ;  The  book  of 
Daniel  ;  It  is  apocalyptical  allegories  ;  The  beasts  and 
numbers  explained  ;  Summary  on  inspiration. 

CHAPTER  VIII 

Philo  the  Alexandrian  Jew 161 

§  I.    Philo  introduced. 

§  2.  Philo's  Doctrine  of  Deity ;  Causation  ;  Origin  of  mat-  163 
ter ;  Supreme  Being  not  knowable  ;  Supreme  God  has 
no  gender ;  Supreme  God  a  person  ;  God  our  Father ; 
His  creating  and  ruling  faculties  ;  God  known  in  His 
doings ;  Foundations  of  moral  law  are  in  God's  person  ; 
God's  Word  ;  God's  Word  a  person;  God's  Word  His 
Son ;  God's  Word  an  idea ;  God's  Word  is  God's 
image ;  The  Divine  Word  ;  God's  Word  always  active  ; 
Many  words  of  God,  Angels ;  Philo's  logos  doctrine  is 
Jewish ;  Ri^ht  reason  (logos)  of  Nature  ;  Two  Words, 
two  Sons  of  God ;  The  Word  is  law ;  Spirit  of  God ; 
Divine  Spirit ;  Spirit  was  created  ;  The  Spirit  a  power  ; 
Two  Spirits  of  God. 

§3.    Philo's  Man;  Child  of  God,  and  in  God's  likeness;  180 
Bodies  made  of  water  ;  Water  and  spirit  as  emblems  of 
birth  ;  Blood  ;  Soul ;  Two  souls  ;  Spirit ;  Spirit  is  frpni 


lo  Contents 

above,  dnothen ;  Mind  ;  Mind  is  from  above  ;  Intellect 
and  reason  ;  Intellect  immortal  ;  Speech  ;  Faculties  ; 
Freewill  ;  Consciousness  and  conscience  ;  Conviction. 

CHAPTER   IX 

Syria  at  the  Christian  Era 193 

Central  crossroads  of  ancient  world  ;  Synagog  cult ;  Sects  ; 
Essenes  ;  Pharisees  ;  Sect  names  from  the  breastplate 
of  judgment ;  Therapeutae  ;  Sadducees  ;  Fruitage  of  the 
Hebrew  training ;  Gnostics. 

CHAPTER  X 

John  the  Baptist        -  203 

A  pupil  of  Jesus  ;  His  doctrine  ;  Baptism  a  symbol  of  the 
creation  of  man  ;  Baptism  of  Jesus  ;  Spirit's  presence  ; 
A  philosophy  of  salvation  ;  Teaches  the  apocalyptical 
system. 

CHAPTER  XI 

Philosophy  in  the  New  Testament     -       -       -       -  211 

§  I.  Its  Metaphysics;  Consciousness;  Authority;  Super- 
natural philosophy  ;  Revelation  of  God  and  of  His  will  ; 
Inspiration  ;  Accepted  the  apocalyptical  system  ;  Jesus 
taught  it ;  Two  apocalyptical  discourses  of  JesusI  Book 
of  Enoch  approved  ;  Apocalyptical  system  in  words  of 
the  Apostle  ;  St.  John's  Apocalypse  ;  The  letters  to  the 
churches  are  a  key;  Is  a  sevenfold  statement  of  the  apoca- 
lyptical system  ;  Forty  features  from  Enocli ;  Chapters 
I,  II,  III,  make  the  system  Christian  ;  The  first  section  is 
Chapters  IV  to  VIII,  i ;  The  second  is  VIII  to  XI ;  The 
symbolical  numbers  explained ;  The  secret  name  is 
apocalyptical;  The  third  section  is  XII  to  XIV;  The 
Woman  is  God's  Spirit,  or  God  as  Creative  ;  The  man- 
child  is  The  Son  of  Man  ;  The  beast  is  a  vipei  ;  The 
number  666  is  Cain  and  Viper ;  The  Pseudo-Prophet 
is  symbolized  in  Balaam;  Nikolaitans,  Cainites  and 
Balaamites  explained ;  The  fourth  section  is  XV  to 
XIX,  15;  The  songs  of  Moses  and  of  the  Lamb;  The 
hill  of  Mageddon  ;  The  Morning  Star  ;  The  fifth  section 
is  XIX  13  to  21  ;  Antipas  should  be  autoptos  ;  The  Word 
of  God's  name  ;  The  sixth  section  is  Chapter  XX  ;  The 
Millennium  is  the  state  of  the  saints  with  Jesus  in  heaven  ; 
The  seventh  section  is  XXI  to  XXII,  5  ;  The  peroration 
is  XXII,  6  to  21.     Summary  on  inspiration. 


Philosophy  in  the  Old  Testament        141 

§  5.       INSPIRATION    AND    REVELATION 

Is  there  a  revealed  truth  of  God?  If  there  is,  How 
came  it,  and  what  is  it?  Christianity,  assaulted  on  all 
sides,  and  burdened  by  vague  skepticisms  of  its  adher- 
ents, must  apparently  soon  face  a  severe  work  of  logi- 
cal, historical,  and  philosophical  construction  of  a 
definite  doctrine  on  these  questions. 

These  questions  have  always  been  dogmatically 
dismissed,  and  there  has  never  been  any  real  discus- 
sion of  them  since  the  New  Testament  was  written. 
The  defences  of  the  inspiration  of  the  Old  Testament 
have  mostly  been  guided  by  a  preconceived  theory 
that  an  inspired  writer  must  be  "Possessed  by  God," 
and  could  not  err.  A  counter  theory  has  assumed 
that  human  minds  alone  have  constructed  the  books. 

Neither  of  these  theories  could  be  either  proven  or 
refuted  until  there  is  formulated  a  definite  defensible 
philosophy  of  revelation  and  inspiration.  Such  a  phi- 
losophy was  elaborated  before  the  advent  of  Jesus; 
and  its  influence  was  the  most  potent  factor  in  the 
regeneration  of  the  world.  It  incorporated  in  The 
Bible  a  clear  statement  of  the  principles  of  the  phi- 
losophy of  revelation  and  inspiration,  and  an  adequate 
statemxcnt  of  the  substance  of  revealed  truth,  and  also 
materials  for  a  history  of  the  methods  and  processes 
of  its  formation.  It  is  proposed  here  to  examine  the 
rational  philosophy  of  the  processes  and  methods  of 
revelation,  and  also  the  philosophy  in  the  substance 
of  the  revelation. 

The  three  centuries  before  the  Christian  era  were 
the  most  philosophically  critical  in  the  world's  history. 
Judaism  had  to  show  itself  philosophical  and  reason- 


142  Man  and  His  Divine  Father 

able,  or  be  fossilized,  or  become  a  mere  prejudice  and 
passion.     It  met  the  crisis  grandly. 

Before  the  birth  of  Jesus,  Hebrew  scholars  had 
elaborated,  into  a  logical  system,  the  doctrines  and 
TheApoca-  principles  which  flow  as  necessary  infer- 
lypticai  ences  from  the  first  principles  of  their  oldest 

system.  Scriptures,  and  from  the  subsequent  refine- 

ments and  extensions  of  these  principles  in  the  books 
of  the  Prophets.  For  convenience  we  may  call  this 
"The  apocalyptical  system." 

This  system  grew  from  two  doctrines  founded  on 

the  first  three  verses  of  Genesis.     The  first  one  said, 

Spirits  of  men  are  enlightened  and  quick- 
God's  Spirit  IL     ■   ■ 
and  God's        ened  from  above  [djiotheti)  by  the     Divme 

Wordas  Spirit."     The  second  said  "God's  Word" 

revealers.  .  •       ,  •  •  i    ■        , 

IS  the  agent  in  his  actions,  and  is  the  re- 
vealer  of  truth  to  men,  and  is  the  revealed  God. 

On  this  basis  were  laid  the  secondary  doctrines 
that  from  the  "Word  of  God"  come  other  Words  that 
are  Angels,  who  reveal;  and  from  the  "Word  of  God" 
men  have  received  a  spirit  capable  of  receiving  truth, 
enlightenment,  and  life.  All  truth  is  from  God's 
Word,  but  it  expands  in  human  minds  by  correct  spirit- 
ual reasoning. 

One  more  element  was  needed  to  constitute  this 
system  of  doctrine  a  philosophy;  and  this  element  it 
supplied.  It  needed  a  recognition  of  the  validity,  and 
Conscious-  ultimate  reliability,  of  consciousness  and 
nessand  Conscience;  and  these  two  words  Conscioiis- 
conscience.  ^^^^^  ^^^  Conscience  are  the  bolts  and  rivets 
of  the  apocalyptical  system.  Their  position  in 
the  philosophy  of  Philo  is  shown  in  a  subsequent 
chapter. 


Philosophy  in  the  Old  Testament        143 

In  the  formation  of  the  apocalyptical  system  there 
were  of  course  the  crudities,  limitations,  and  errors 
that  are  incidental  to  human  thought:  and  this  fact 
must  be  recognized  in  the  philosophy  of  inspiration. 
Of  the  personal  character  and  lives  of  the  makers  of 
the  system  nothing  is  known. 

In  the  apocalyptical  system,  the  Word  of  God  is 
the  central  and  the  chief  formative  idea  or  principle. 
The  most  of  the  books  probably  were  written  in  Greek, 
and  in  this  language  logos  {word)  has  all  the  meanings 
which  have  been  stated  on  page  31,  and  many  others, 
among  which  are  truth,  law,  decree,  and  especially 
divider  and  division.  Each  of  these  meanings  became 
in  the  apocalyptical  system  the  core  of  a  principle  or 
doctrine.     The  primitive    meaning  of    the 

,       ,  .  ,  ,  ,  .      .   .  The  Word 

verb  lego    is   to  lay;    hence    the    primitive    of  God  the 
meaning  of  the  noun  logos  is  that  which  puts    Divider  and 
things  i?i  their  relations.     Logos  is  what  sepa- 
rates and  unites.      Hence  the  Word  of  God  is  at  once 
the  Divider  and  the  Bond  of  all   things  in  God's  pur- 
poses, and  in  Nature  and  in  life. 

The  impelling  motive  of  the  Jews  was  desire  for  a 
remedial  philosophy  for  the  woes  and  sins  of  men. 
Struggling,  groping  and  praying  their  ways 
towards  God,  they  reached  the  idea  that    \';f'"^^f' 

'  •'  philosophy. 

sin  and  woe  are  not  the  whole  destiny  of 
mankind;  and  that  God's  laws  and  decrees  are  for 
human  happiness  and  men's  ultimate  good;  and  that 
the  Word  of  God  in  creating  men  came  into  eternal 
relations  of  union  with  both  their  destinies  and  their 
nature.  Countless  things,  in  their  history  and  their 
Scriptures,  led  them  to  these  beliefs:  and  not  the  least 
guide  was  the  Mosaic  law  and  system. 


144  Man  and  His  Divine  Father 

On  this  basis,  they  said,  In  creating  men,  the  Word 
of  God  was  the  "Firstborn  Son  of  God,"  the  "Arche- 
typal Man,"  which,  in  Hebrew  conceptions  is  equiva- 
lent to  "Son  of  Mankind." 

Then  the  ideas  of  The  Word  and  the  Priest,  as 
representatives  and  intercessors,  joined  together  and 
The  Word  as  ^^^^  added  to  the  other  some  new  concep- 
Priestand  tions.  Several  Hebrew  words  contributed 
sacn  ce,  ^^  ^  ^^^  result.  There  was  the  verb  qarab^ 
to  come  near,  or  be  called  near,  which  was  the  word 
commonly  used  to  designate  the  High  Priest's  entrance 
to  the  sanctuary.  There  was  the  verb  *  iakach,  that 
meant  to  be  right,  and  had  the  secondary  meanings  to 
convict,  and  /<?  mediate. 

In  the  evolution  of  religious  ideas,  it  came  about 
that  the  first  verb  acquired  the  additional  meaning  to 
be  brought  as  a  sacrifice,  and  the  second 
Paraklete  acquired  the  meaning  to  be  called  as  a  tnedi- 
ator,  and  it  was  translated  into  Greek  as 
parakal^o,  which  means  primarily  to  call  to  one's  side. 
Out  of  this  Greek  verb  came  the  word  pardkletos, 
meaning  Called  near,  an  advocate,  or  a  mediator.  All 
these  ideas  and  words  were  gathered  together  in  the 
High  Priest  when  performing  the  daily  sacrifice.  The 
High  Priest  received  the  name  Pardkletos,  and  the 
lamb  of  the  daily  sacrifice  also  was  named  a  pardk- 
letos, not  only  in  the  Greek,  but  also  in  the  Syrian 
language. 

When  the  Hebrew  leaders  were  gathering  their  ideas 

♦See  Ge7t.  xxxt,jy.  "That  they  may  judge  (or  arbitrate)  be- 
tween me  and  thee."  This  is  the  word  used  in  Job  ix,  j>j>, 
"Neither  is  there  any  arbitrater  between  us," — where  the  Greek 
version  says,  "O  that  he  were  the  mediator  of  us,  and  a  convictor 
{elenchon)  and  a  hearer  between  both."    See  also  Isaiah  xi,  j,  4. 


Philosophy  in  the  Old  Testament        145 

into  their  related  clusters,  and  were  shaping  them 
around  appropriate  symbols,  one  article  in  the  regalia 
of  the  High  Priest  became  an  emblem  of  the  above 
named  words  and  ideas.  This  was  the  "Breastplate 
of  Judgment."  In  Hebrew  its  name  was  Hoshen 
Mishpat.  Hoshen  seems  to  mean  ornament  ^^^  breast- 
or  beauty;  Mishpat,  like  iakach,  has  the  mean-  plate  of 
ings  right,  justice,  and  law.  In  the  further  ^"  K^ent. 
development  of  the  Hebrew  system,  when  the  doctrine 
was  established  that  the  "Word  of  God,"  who  is  God's 
Son,  stood  eternally  in  the  relation  of  a  High  Priest, 
or  Mediator,  between  God  and  men,  the  breastplate 
became  an  emblem  or  symbol  of  the  word  .^^^  Logion, 
pardkletos,  and  it  acquired  new  names  de-  Pharis, 
rived  from  the  doctrine  that  the  Word  of 
God  is  a  Divider.  In  Greek  this  name  was  logion,  and 
logeion.  In  Syria  it  was  pharis,  a  divider  or  division, 
from  the  verb  ph'ras,  to  divide,  and  was  also  essenes, 
which  is  hoshen  in  Greek  letters.  Finally,  the  breast- 
plate also,  as  a  symbol,  received  the  name  Paraklete; 
but  chief  in  all  the  ideas  that  centered  on  the  High 
Priest,  was  the  conception  that  The  Word  of  God, 
God's  Son,  is  The  Paraklete,  and  that  he  is  God's 
revealed  Self,  God's  Law,  God's  decrees  (or  pur- 
poses), The  Witness  and  Revealer,  The  Divider  and 
Bond  of  God  and  men,  The  Advocate,  The  Con- 
victer,  The  Judge,  The  Archetypal  Man,  or  Son  of 
Mankind,  The  Lamb  slain  before  creation.  The  High 
Priest,  The  Way  of  access  to  God,  and  in  short,  He 
was  The  beginning  and  the  End. 

Whatever  these  ideas  may  seem  to  us  to  be,  they 
were  then  the  calm  and  logical  deductions  of  the  best 
thought  of  their  age.     Pondering  on  the  problems  of 


146  Man  and  His  Divine  Father 

life  and  being,  wise  and  pious  Jews  reached  the  con- 
clusion, as  a  vital  and  formative  principle  in  philos- 
„,       ...     ophy,  that  all  facts  and  purposes  of  God 

The  principle       i     J  >  . 

of  opposed  are  in  two  opposed  halves,  and  every  ill  and 
^^^^^'  fearful  principle  is  balanced  by  an  opposite 

one.  Perhaps  we  cannot  better  illustrate  and  assure 
the  above  statements  than  by  quoting  some  paragraphs 
from  Philo  of  Alexandria,  although  in  a  subsequent 
chapter  an  exhibition  is  made  of  his  philosophy,  and 
especially  of  his  logos-doctrine. 

He  has  a  whole  page  on  the  idea  that  God's  ends  are  in  his 
beginnings,  and  are  opposites,  and  says,  "Moses  is  a  witness  of 
this."     On  W/io  is  Heir  of  Div me  T/iings,  ch.  2jf^. 

He  says,  "Whatever  is  consolidated  has  been  bound  by  God's 
Word;  for  this  is  a  glue  and  chain."  *  *  *  "The  creating  Father 
has  given  to  his  most  ancient  Word  to  stand  on  the  confines  of 
both  worlds.  *  *  *  And  the  Word  is  a  suppliant  to  God  for 
mortals.  *  *  *  And  the  Word  says  1  stood  like  a  hostage  to  the 
Creator  and  to  you."  On  Who  is  Heir  of  Divine  Thitigs,  chs. 
j8  and  ^2. 

"The  Word  of  God  taught  us  to  arrange  all  things  so  as  to 
produce  an  exact  opposition:  for  a  thing  is  made  of  two  oppo- 
sites. *  *  *  Is  not  this  what  Heraclitus,  that  great  philosopher  of 
the  Greeks,  put  forth  as  the  leading  principle  of  his  whole  philos- 
ophy? It  is  in  reality  an  ancient  discovery  of  Moses,  that  every- 
thing has  its  opposite."  On  U7io  is  Heir  of  Divine  Things, 
ch.  43. 

"The  High  Priest's  dress  is  a  symbol  of  the  kosmos.  *  *  * 
The  breastplate  is  divided  according  to  the  Divine  Word;  where- 
fore they  attached  to  it  the  Logion  *  *  *  an  emblem  of  that 
Word  which  holds  together  and  regulates  the  universe.  It  was 
indispensable  that  the  man  consecrated  to  the  Father  of  the 
world  should  have  as  a  Paraklete  his  (God's)  Son,  to  procure 
forgiveness  of  sins."     On  The  Life  of  Moses,  Book  HI,  chs.  12, 

"In  the  kosmos  the  High  Priest  is  the  Divine  Word,  God's 
Firstborn  Son."     On  Dreams  Being  Sent  F?om  God,  ch.jy. 


Philosophy  in  the  Old  Testament        147 

"The  Priest  is  on  the  borders  between  the  divine  and  human 
natures,  to  propitiate  God  by  a  medium."     On  Monarchy,  ch.  12. 

"It  is  worth  while  to  pray  that  the  High  Priest,  Conscience, 
may  live  in  the  soul,  as  at  once  a  judge  and  a  conviction."  On 
Fugitives,  ch.  22. 

"I  admire  him  who  says  God  will  provide  himself  a  lamb  for 
a  burnt  offering.  *  *  *  And  a  ram  was  found  caught  by  the 
horns:  that  is  to  say,  the  Word  was  found  silent,  *  *  *  therefore 
God  will  provide  foi  himself;  He  to^whom  all  things  are  known; 
He  who  illuminates  the  universe  by  Himself,  the  most  brilliant 
of  lights."     On  Fugitives,  ch.  24.. 

Referring  to  Leviticus  vi,  i  to  6,  where  a  statute  is  made  for 
a  man  self-convicted  of  undetected  sin,  he  says,  "Let  him  go  into 
the  sanctuary,  *  *  *  taking  with  him  an  irreproachable  Para- 
klete,  that  conviction  of  the  soul  which  has  delivered  him  from  his 
calamity."     On  Animals  Fit  For  Sacrifice,  ch.  11. 

In  all  this,  there  came  up  into  the  light  a  philos- 
ophy of  cheer,  and  a  gospel  of  hope.  The  ideas 
blazed  out,  that  Man  is  God's  child,  God's  Spirit  is  in 
men,  Man  is  saved  by  the  Creator,  sin  is  balanced  by 
grace,  there  is  a  Mediator  who  is  God,  and  redemp- 
tion began  before  creation. 

Having  formed  this  philosophy,   many  Jews  next 
inferred  that  it  had  always  been  in  their  Scriptures, 
and    that    these    were    largely    allegorical. 
Then  they  established  a  custom  of  writing     Allegories. 

■'  o       Symbols. 

the  doctrinal  system  in  allegories;  and  they 
constructed  for  it  special  words,  phrases,  symbols  and 
figures.  The  mode  of  receiving  revelations  was  figured 
as  trances,  dreams  and  visions.  The  first  sinners, 
who  were  said  to  be  angels,  were  figured  as  fallen 
stars,  or  as  fierce  beasts.  Wicked  men,  and  kinds  of 
sin  were  figured  as  beasts,  or  parts  of  beasts,  or  as 
notorious  sinners  like  Cain  and  Balaam.  The  abodes 
of  God  and  blessed  souls  were  figured  as  palaces,  or 


148  Man  and  His  Divine  Father  ' 

as  a  Paradise  (Persian  name  for  a  wooded  park).  The  ; 
place  of  punishment  of  angels  and  wicked  men  was  ; 
figured  as  the  crater  of  a  volcano.  ^ 

Among  the  figures  and  symbols  used  in  the  apoca- 
lyptical system  was  the  use  of  numbers  as  symbols. 
This  started  in   Gen.  /,  with  the  unity  of 
Numbers  as     q^^   ^^^  ^  sevenfold  division  of  his  works.  \ 

symbols.  '  ; 

The  Jews  saw  the  unit  and  the  seven  as  ■■ 
symbols  of  God's  perfection.  Six  was  a  symbol  of 
certain  kinds  of  inferior  completeness.  Ten  was ; 
made  a  symbol  of  completeness  in  things  that  had  a  i 
a  beginning.  Six  was  associated  with  things  of  time,  i 
as  one  and  seven  were  with  eternity.  Ten  was  a 
more  abstract  idea,  and  its  multiples  were  figures  of  I 
indefinite  greatness. 

In  the  apocalyptical  system,  one  and  seven  stood  , 
for  God,   his  glory,   his  perfections,   his  duration  or  \ 

time  {aion).     The  identity  of  one  and  seven  i 
The  Unit         ^^^  ^  symbol  that  God's  ends  were  com-^ 

and  seven.  -' 

plete  in  his  beginnings.  To  us  it  might 
seem  that  there  was  no  place  possible  for  the  half  of 
seven;  but,  in  fact,  half-seven  became  the  most  promi-' 
nent  and  significant  symbol  in  the  system.  Half  the' 
Unit  was  an  impossible  idea;  but  half-seven  was  nor-- 
mally  the  symbol  of  the  middle  of  God's  acts,  or  pur-i 
poses,  or  self-revelations,  or  his  works.  ^- 

When  the  doctrine  was  formulated  that  The  Word*^ 
of  God  is  the  Divider  and  the  Bond  of  all  things,  the^ 
The  half-  half-seven  became  naturally  the  symbol  of^ 
seven  as  the  position  or  the  presence  of  the  Word  o^^ 

ods  or  .  Qq(^  This  primarily  was  a  purely  meta-^ 
physical  conception  of  the  relation  of  The  Word  of^ 
God  to  God's  acts  and  purposes.     It  became  a  symbo  ^ 


Philosophy  in  the  Old  Testament        149 

of  The  Word  of  God  himself,  as  the  Divider  and 
Bond,  and  of  the  presence  of  The  Word  in  the  midst 
of  God's  acts,  purposes  and  works.  It  was  a  symbol 
of  a  relation  and  a  person,  rather  than  of  time,  but 
it  might  symbolize  a  part  of  eternity,  or  a  part  of 
time,  or  a  separation  between  eternity  and  time. 

A  few  quotations  from  Philo  will  confirm  and  illus- 
trate these  statements. 

"One  is  before  ten  in  virtue;  for  it  is  the  element  of  all  things. 
*  *  *  Seven  is  before  seventy,  and  seventy  is  inferior  to  seven, 
and  contains  the  principle  of  generation."  Questions  and  Solu- 
tions, I,  jy. 

"The  Unit,  being  one  and  single  and  pure,  begot  the  number 
seven,  which  has  no  mother,  but  is  born  of  itself  alone."  Who 
is  Heir  of  Divine  Things,  ch.  ^g. 

"The  only  thing  that  neither  moves  nor  is  moved  is  the  Most 
Ancient  Ruler  and  Lord  of  the  universe,  of  whom  the  number 
seven  may  properly  be  called  a  likeness.  *  *  *  In  heaven  the 
definition  {logos)  of  the  number  seven  began.  *  *  *  It  is  called 
the  perfecting  number,  because  by  it  everything  is  completed." 
On  The  Creation  of  The  World,  chs.  jj>,  j>/,  ^o. 

"The  number  six  is  bisected  equally,  in  order  to  display  the 
character  of  eternity  and  time.  For  thus  God  allotted  three  days 
to  eternity,  the  sun  being  an  imitation  of  aion,  and  time  and  aion 
being  two  primary  powers  of  the  Living  God,  *  *  *  they  being 
divided  by  the  Dividing  Word.  *  *  *  The  sacred  lampstand 
(candlestick),  in  many  accounts,  has  been  believed  to  be  so 
fashioned  because  the  number  six  is  divided  into  two  triads  by 
The  Word,  making  the  seventh  and  placed  in  the  midst  of  them." 
Who  is  Heir  of  Divine  Things,  j/  and  44. 

In  the  apocalyptical  system,  the  core  of  all  was  the 
doctrines  that  God's  ends  were  perfected  in  his  be- 
ginnings, and  will  result  in  the  happiness  of  mankind; 
and  that  God's  Word  is  the  revealed  God,  and  agent 
of  all  good. 


150  Man  and  His  Divine  Father 

On  these  simple,  but  tremendous,  elements  or  prin- 
ciples arose  a  ramified  system  of  doctrine,  in  which, 
on  one  side,  was  the  Word  of  God,  the  Center  of  all 
things,  in  his  many  characters  (see  page  145),  and  on 
the  other  side  was  man  saved.  This  involved  grace 
and  atonement  by  the  Word  of  God,  the  Son  of  Man, 
and  Mediator;  and  also  on  the  human  side  obedience, 
righteousness,  love,  service  and  praise;  or,  in  the  case 
of  sinners,  it  involved  repentance  *  and  reformation. 
It  would  be  hard  to  say  whether  the  apocalyptical 
system  was  chiefly  principles  of  the  Divine  Nature  and 
acts,  or  of  human  duties,  righteous  living,  and  eternal 
hopes. 

Conceived  in  such  a  spirit,  founded  on  such  prin- 
ciples, constructed  by  such  methods,  and  shaped  in 
such  set  phrases  and  formulas,  the  apoca- 

The  Apoca-        ,         .       ,  ,  ,       , 

lypticai  lyptical  system    became  commonly  known 

system  ^nd  widely  accepted  essentially  in  the  fol- 

scheduled.         ,        .  ^  „  .  . 

lowing  form.  For  our  convenience  it  can 
be  condensed  in  fourteen  items. 

jFt'rsL  The  Creator  is  the  perfect  personal  God. 
He  is  Unity  and  indescribable.  His  ends  are  in  his 
beginnings. 

Second.  God's  activity  and  revelation  are  his  Word, 
who  is  The  Beginning,  Son  of  God,  Archetypal  Man, 
Divider,  Bond,  Paraklete  (Advocate),  and  Lamb  slain 
before  creation. 

Third.  There  is  (or  was)  decreed  a  kingdom  of  The 
God  of  heaven,  in  which  will  be  penitence,  and  right- 
eousness. 

*Few  matters  are  more  prominent  in  Philo's  books  than  the 
demand  for  repentance. 


Philosophy  in  the  Old  Testament         151 

Fourth.  Angels  sinned  and  caused  men  to  sin. 
They  are  figured  as  fallen  stars,  fierce  beasts,  and 
trees. 

Fifth.  Wicked  men  rage  against  God's  kingdom. 
Their  symbols  are  beasts,  or  parts  of  beasts,  which,  in 
the  allegories,  are  made  significant  of  the  number  of 
kinds  of  sins  or  sinful  faculties. 

Sixth.  False  religions  and  philosophies  lead  to  the 
worst  wickedness.  They  are  symbolized  by  parts  of 
beasts,  or  named  False  Prophets,  and  symbolized  by 
Cain  and  Balaam. 

Seventh.  "The  Dividing  Word,"  divided,  or  will 
divide,  time  into  two  parts,  two  half-sevens.  One 
will  be  conflict  and  service,  the  other  will  be  victory 
and  reward.  He  will  be  the  revealed  "Advocate," 
"The  Anointed,"  "The  Son  of  Man,"  "The  Light," 
"The  Chosen  One,"  "The  Just  One,"  "The  High 
Priest,"  "Lamb,"  and  "Testifier." 

Eighth.  Human  souls  live  after  the  earthly  death. 
The  wicked  are  in  confinement.  The  righteous 
are  near  God,  happy  in  him,  and  praying  for 
the  overthrow  of  the  wicked.  This  is  "The  Millen- 
nium." 

Ninth.  The  kingdom  is  extended  by  fidelity  and 
testimony. 

Tenth.   The  kingdom  is  to  include  all  races. 

Eleventh.  Sin  and  trouble  will  continue  on  earth 
until  the  end  of  time. 

Twelfth.  The  Son  of  Man  will  come  again  for  a  day 
of  general  judgment.     He  will  be  The  Judge. 

Thirteenth.   The  wicked  will  be  punished  forever. 

Fourteenth.   The  righteous  will  be  happy  forever. 


152  Man  and  His  Divine  Father 

The  apocalyptical  system  is  exhibited  to  us  fully 

only  in  one  book  that  is  not  in  the  Bible.     This  is 

called  The  Book  of  Enoch.     Even  this  one 

The  book  of     ^^qqY  was  lost  to  the  world  until  the  year 

Enoch.  T-.   1  • 

1773,  when  four  copies  in  the  Ethiopic 
language  were  brought  from  Abyssinia  to  Europe 
and  translated.  And  yet  it  is  a  book  that  honors 
God,  is  pure  in  spirit,  lofty  in  tone,  noble  in  diction, 
grand  in  its  conceptions,  and  profound  and  exalted  in 
its  philosophy. 

This  book  was  rejected  and  forgotten;  neverthe- 
less it  was  honored,  approved  and  quoted  by  Jesus 
and  the  Apostles.  If  all  the  repetitions  in  the  New 
Testament,  of  the  words,  figures  and  phrases  from 
Enoch  are  counted,  the  number  will  be  in  the  hun- 
dreds. More  than  forty  of  the  most  remarkable 
words,  figures  and  phrases  of  The  Revelation  ap- 
peared previously  in  Enoch. 

Why  was  it  ignored  by  Christians?  Apparently 
because  the  Greek  and  Roman  elements  in  the 
churches  became  dominant,  had  no  sympathy  with, 
or  appreciation  of,  the  Hebraic  modes  of  thought  and 
feeling,  adopted  a  gross  and  materialistic  idea  of  the 
divine  mode  of  revelation,  and  lost  sight  of  the  his- 
tory of  the  germination  and  evolution  of  the  system. 

It  is  composed  in  seven  sections,  each  of  which,  in 
allegories,  under  the  name  of  visions,  displays  the 
ideas  of  the  apocalyptical  system.  It  finds  sugges- 
tions, figures  and  words  in  Genesis  iv  to  ix,  and  makes 
Adam,  Enoch,  Noah  and  Methuselah  its  speakers. 

It  is  believed  to  have  been  written  between  160  and 
150  B.  C,  because  in  one  section  it  makes  Hebrew  and 
Syrian  history,  up  to  the  date  of  Antiochus  Epiphanes, 


Philosophy  in  the  Old  Testament        153 

a  figurative  description  of  the  war  of  sin  and  right- 
eousness. Essentially  it  is  the  last  half  of  the  book  of 
Daniel  very  much  enlarged;  or  rather,  Daniel  is  like 
Enoch  abridged. 

To  illustrate  the  character  of  the  book  of  Enoch, 
the  most  striking  part  of  what  he  calls  "The  Second 
Parable"  (allegory),  in  his  third  section  is  here  pre- 
sented: 

"I  saw  one  who  had  a  head  of  days,  and  his  head  was  white 
like  wool.  And  with  him  was  a  second  whose  countenance  was 
like  the  appearance  of  a  man.  *  *  *  And  an  angel  said  to  me, 
this  is  the  Son  of  Man,  who  has  justice  *  *  *  and  all  the  treasures 
of  secrecy  he  reveals."     Ch.  46. 

"And  I  saw  the  Head  of  Days  as  he  sat  upon  the  throne  of 
his  glory  and  the  books  of  the  living  were  opened  before  him." 
Ch.  47. 

"And  that  Son  of  Man  was  called  near  (pardkletos)  the  Lord 
of  the  spirits,  and  his  name  before  the  Head  of  days.  And  be- 
fore the  sun  and  the  zodiac  were  created,  before  the  stars  of 
heaven  were  made,  his  na77ie  was  called  before  the  Lord  of  the 
spirits.  *  *  *  He  will  be  the  Light  of  the  nations.  *  *  *  For 
this  purpose  he  was  chosen  and  hidden  before  him  before  the 
world  was  created.  *  *  *  And  on  the  day  of  their  (sinners') 
trouble  *  *  *  there  will  be  none  to  lift  them,  because  they  denied 
the  Lord  of  the  spirits  and  his  Anointed."    Ch.  48. 

"And  on  the  day  of  trouble,  evil  will  gather  over  the  sinners, 
but  the  fust  Ones  will  overcome  thiough  the  name  of  the  Lord  of 
Spirits."  *  *  *  Ch.jo. 

"And  in  those  days  the  earth  will  return  what  is  entrusted  to 
it,  and  Sheol  will  return  that  entrusted  to  it,  and  hell  will  retur7i 
what  it  owes.  And  he  will  choose  the  fust  Ones  and  Saints  from 
among  them;  for  the  day  of  their  salvation  is  come.  And  the 
Chosen  One  in  those  days  will  sit  upon  his  throne,  and  all  the 
secrets  of  wisdom  will  proceed  from  his  mouth.  *  *  *  Their 
faces  will  shine  in  gladness,  because  the  Chosen  One  has  arisen 
(or  been  lifted  up)  in  those  days,  and  the  earth  will  rejoice,  and 
the  fust  Ones  will  live  thereon,  and  the  Chosen  Ones  will  walk 
thereon."    Ch.  ji. 


154  Man  and  His  Divine  Father 

After  this  view  of  the  apocalyptical  system,    the 

question  remains,  Was  it  a  product  of  inspiration  from 

God,  and  so,   in  some  degree,  a  revelation?     Of  the 

system  as  a  product  of  logic,  this  question 

Apocalyptical    canuot  prima  facie  be    answered,    until    a 

system  satisfactory  definition  of  the  nature  of  in- 

inspired?  ...  .      ,       _,        . 

spiration    is   attamed.     But    it  was    not   a 

product  of  logic  alone.  Its  makers  saw  it  as  an  illu- 
mination of  the  oldest,  and,  as  they  believed,  well 
certified  revelations  in  their  Scriptures.  They  saw  it 
like  threads  of  light  throughout  their  Bible.  It  came 
to  them  on  scores  and  hundreds  of  lines  of  statement 
or  suggestion  in  the  revered  books.  It  was  the  prod- 
uct of  the  life,  that  we  call  spiritual,  in  reverent  souls 
enlightened  by  whatever  the  wise  and  elevating  influ- 
ence in  human  spirits  is. 

Next  it  must  be  recognized  that  the  apocalyptical 
system,  its  principles,  its  sequence  of  ideas,  its  sym- 
bols, and  its  peculiar  words  and  phrases,  are  brought 
into  the  canonical  Scriptures  in  the  book  called  Daniel, 
the  book  which  practically  exercises  more  influence 
on  the  hopes  of  mankind  for  immortal  life  and  bliss, 
and  for  confirmation  of  the  Messiah's  mission,  and  for 
the  formation  of  diverse  sects,  than  all  the  rest  of  The 
Old  Testament. 

The  book  of  Daniel  has  always  been  regarded  as 
the  most  definite  of  the  biblical  prophecies  of  the  king- 
dom of  God  on  earth,  and  of  the  advent  of 
of^D^nie^  a  Messiah,  and  the  eternal  life,  with  its 
rewards  and  punishments.  Here,  so  far  as 
the  Bible  shows,  originated  the  names  "Kingdom  of 
Heaven,"  "Son  of  Man,"  "Advocate,"  and  "The 
Anointed  One"  (Messiah,   Christos).     Jesus  directly 


Philosophy  in  the  Old  Testament        155 

referred  to  it  and  approved  it,  in  answering  the  criti- 
cal inquiry  about  his  own  return.  It  is  largely  copied 
by  The  Apocalypse  of  St.  John,  and  these  two  books 
have  had  enormous  influence  on  the  formation  of 
Christian  doctrine,  the  encouragement  of  Christian 
hopes,  and  the  constitution  of  distinct  sects.  We 
therefore  must  here  survey  the  character  of  the  book 
of  Daniel^  and  the  nature  of  its  inspiration  as  a  reve- 
lation. 

Many  men  of  the  most  eminent  piety,  scholarship 
and  conservatism,  believe  that  Daniel  was  written,  by 
an  unknown  author,  between  160  and  150  B.  C,  and 
that  it  is  wholly  a  series  of  allegories,  or  parables.  It 
is  a  newer  book  than  Enoch,  and  epitomizes  parts 
of  it. 

The  first  parable  is  chapters  I  and  II.  It  sets  up 
an  imaginary  Daniel  for  a  type  of  the  Son  of  Man  as 
a  revealer  of  secrets.  The  king's  dream  is  imaginary, 
and  exhibits  in  figures  the  whole  apocalyptical  system. 

The  second  parable  is  chapter  III.  It  exhibits  sin 
and  irreligion  as  an  image  erected  by  idolaters.  The 
half-seven  is  represented  by  three  men  and  the  "Son 
of  the  Gods"  in  a  furnace.  The  restored  men,  and 
the  king's  proclamation  symbolise  many  of  the  apoca- 
lyptical ideas. 

The  third  parable  is  chapter  IV.  It  exhibits  Daniel 
as  revealer  of  secrets.  Strong  and  idolatrous  sin  is 
first  a  tree,  which  is  a  common  idea  in  apocalyptical 
books.  Then  it  is  exhibited  as  becoming  beastly. 
This  is  an  apocalyptical  principle,  and  the  important 
word  Watchers,  in  verses  17  and  23,  is  taken  from 
Enoch.  The  last  part  of  the  chapter  exhibits  the  last 
part  of  the  apocalyptical  system. 


156  Man  and  His  Divine  Father 

The  fourth  parable  is  chapter  V.  It  exhibits  both 
gross  and  idolatrous  sin  as  arrayed  to  dishonor  God, 
Daniel  is  again  the  revealer  of  secrets.  The  half- 
seven  is  introduced  as  four  words  niene^  mene,  tekel^ 
peres,  which  mean  a  portion,  a  portion,  a  part,  and  a 
half.  Dean  Farrar  has  suggested  that  they  may  mean, 
"A  mina  (a  Greek  coin),*a  mina,  a  shekel,  and  a  half." 
The  apocalyptical  ideas  are  all  here  represented,  but 
the  historical  truth  of  the  chapter  is  denied  in  many 
features  by  scholars.  There  never  was  a  Darius  the 
Mede,  but  his  imaginary  sixty-two  years  may  have 
the  same  symbolism  that  the  same  number  has  in  ix, 

2S,  26. 

The  fifth  parable  is  chapter  VI.  It  exhibits  gross 
and  idolatrous  sin  arrayed  against  God.  The  un- 
changeable decree  of  a  Medo-Persian  King  meets  the 
eternal  decree  of  God.  The  forces  of  sin  are  again 
symbolized  as  lions.  The  last  part  of  the  chapter  is 
the  last  half  of  the  apocalyptical  ideas. 

The  sixth  parable  is  chapter  VII.  It  exhibits  gross 
sin  as  three  beasts  which  become  four.  One  has  seven 
heads  and  ten  horns.  According  to  the  methods  of 
Philo  and  others  these  beasts,  and  their  parts,  are 
symbols  of  kinds  of  sin  and  of  the  faculties  of  men 
that  can  sin.  Philo  makes  many  divisions  of  these 
into  threes  and  fours.  His  seven  is  made  up  of  the 
five  senses  with  speech  and  sexuality  (see  page  247). 
His  ten  sins  are  those  of  the  ten  commandments.  The 
biblical  division  of  the  faculties  that  can  honor  or 
dishonor  God,  is  mind,  soul  and  might,  as  a  triad, 
and  mind,  intellect,  soul  and  might,  as  four. 

"The  little  horn,"  that  uproots  three,  is  a  faculty 
that  perverts  three  others.      It  sins  by  its  mouth  and 


Philosophy  in  the  Old  Testament        157 

its  doctrines.  St.  John,  in  copying  Daniel  calls  it 
"The  False  Prophet,"  of  which  idea  Balaam  is  a 
symbol.  If  these  figures  were  in  Philo's  books,  the 
little  horn  would  be  logismds,  the  reason  that  is  im- 
mortal, and  which  normally  is  the  seat  of  virtue  but 
may  go  astray. 

Verses  9  to  14  are  an  epitome  of  that  part  of  Enoch 
which  is  quoted  on  pages  153,  154.  The  last  part  of 
the  chapter  presents  the  last  half  of  the  apocalyptical 
system.  The  words  "Time,  times  and  half  a  time" 
are  a  half-seven,  and  symbolize  the  presence  of  The 
Son  of  Man,  and  his  toleration  of  sin  for  only  a  pre- 
pared end. 

The  seventh  parable  is  chapter  VIII.  It  exhibits 
both  gross  and  intellectual  sin,  in  figures  as  the  his- 
tory of  Syria  to  the  time  of  Antiochus  Epiphanes,  and 
as  symbolical  beasts.  In  verse  17  there  is  a  kind  of 
double  symbol  of  The  Son  of  Man.  Daniel  is  there 
as  typical  Son  of  Man  and  receiver  of  secrets,  and  an 
Angel  is  there  as  a  revealer.  In  verses  12  and  13  the 
"Continual  victim"  is  a  suggestion  of  The  Paraklete: 
and  in  verse  14,  the  "Unto  evening-morning  2300," 
is  a  symbol  of  seven  divided  into  two  halves.  "Even- 
ing-morning" is  as  strange  in  Hebrew  as  in  English. 
It  suggests  looking  at  a  line  of  2300  days  from  its  two 
ends.  Such  a  line  would  be  written  in  those  times  by 
seven  letters  representing  500  +  500-l-ioo-f  loo  +  ioo-f 
500-J-500.  The  two  views,  in  meeting,  would  divide 
the  lines  at  the  middle  letter  or  number. 

The  eighth  parable  is  chapter  IX.  It  exhibits  all 
the  apocalyptical  ideas  and  many  of  the  figures  of  the 
system.  In  verse  2,  it  suggests  the  symbolism  of 
eternity,  in  the  number  seventy.     Then  Daniel  is  made 


158  Man  and  His  Divine  Father 

a  type  of  The  Paraklete  intercessor.  He  utters  a 
prayer  which  is  much  like  one  in  a  similar  positon  in 
Enoch.  Verse  21  makes  the  same  double  symbol  that 
is  in  viii,  17,  and  the  Angel-man  Gabriel,  the  Revealer 
of  secrets,  mentions  both  "The  Beginning,"  and  the 
time  of  offering  the  Paraklete  lamb. 

The  figures  in  this  chapter  are  the  common  symbols 
(see  page  149),  like  Philo's.  Seventy  sevens  is  the 
entire  scope  of  eternity,  including  time.  One  seven 
(or  week)  is  time  as  related  to  the  world  and  to  The 
Word  of  God.  The  half-week,  in  verse  27,  is  the 
half-seven  as  the  symbol  of  Messiah's  presence.  It 
symbolizes  not  his  birth  as  a  man,  but  his  being  "The 
Lamb  slain  before  the  creation  of  the  world."  In 
verse  26,  the  Syriac  version  says  "He  shall  be  killed," 
instead  of  "Shall  be  cut  off."  In  verse  27,  "He  shall 
cause  the  sacrifices  to  cease,"  is  another  reference  to 
the  Paraklete  Lamb. 

In  verses  25  and  26,  seven  weeks  are  a  symbol  of 
the  eternity  in  eternity,  during  which  the  idea  of  a 
creation  is  conceived  as  inchoate:  and  sixty-two 
sevens  (weeks)  are  the  remainder  of  eternity,  in  which 
God  is  conceived  as  not  having  even  thought  of  creat- 
ing. The  whole  is  a  metaphysical  figure  of  Infinite 
God  creating  a  finite  world  and  time. 

The  ninth  parable  is  chapters  X,  XI,  and  XII.  This 
also  uses  Syrian  history  for  symbols  of  the  war  of  sin 
and  righteousness.  Again  Daniel  and  the  angel  are 
the  double  symbol  of  The  Revealer  of  secrets.  Again, 
in  X,  12,  the  beginning  in  eternity  is  suggested,  and 
also  the  beginning  as  an  intercession. 

Chapter  XII  is  an  epitome  of  Enoch's  last  chapters, 


Philosophy  in  the  Old  Testament        159 

and  is  explicable  by  that.  The  figures  in  this  chapter 
are  symbols  of  eternal  time  and  the  half-seven.  In 
verse  7,  "A  time,  times  and  a  half-time"  are  a  half- 
seven.  Opinions  may  differ  as  to  which  half  of  time 
is  declared;  but  probably  most  persons  will  agree  that 
here  it  means  the  whole  time  of  earthly  duration  till 
the  judgment.  In  verse  11,  the  twelve  hundred  and 
ninety  days  are  a  half-seven,  being  three  and  a  half 
years,  or  forty-two  months  of  thirty  days  each,  with 
the  intercallary  month,  which  was  customarily  added 
once  in  five  years. 

In  verse  12,  the  1335  days  added  to  the  1290  make 
2625  days,  which  are  seventy  more  than  seven  years 
of  365  days.  The  common  Hebrew  phrase  for  the 
utmost  idea  of  future  duration  was  'olam  and  ad^  or 
"Ever  and  still."  C>/aw  is  symbolized  by  seven.  Ad 
is  symbolized  by  seven  multiplied  by  the  best  of  im- 
perfect numbers,  ten.     (See  page  149.) 

We  have  now  surveyed,  as  much  as  may  be  best 
here,  the  product  ot  the  best  Hebrew  philosophical, 
logical,  scriptural  and  spiritual  thought. 
We  have  found  it  complete  in  a  system  of  fn"pi^t[J„°° 
ideas  which,  except  as  to  the  person  of 
Jesus,  is  essentially  the  Christian,  and  the  best  modern 
system.  We  have  found  this  system  with  its  words, 
phrases,  and  symbolisms,  brought  into  the  canonical 
Scriptures. 

But  was  this  system  truth?  And  was  it  a  revelation 
by  inspiration?  At  least  this  much  maybe  said:  It 
is  the  most  logical,  coherent,  and  philosophical  system 
of  doctrine,  and  the  most  reasonable  and  most  har- 
monious with  all  that  is  best,  pure,  and  beneficent, 


l6o  Man  and  His  Divine  Father 

that  has  ever  been  devised.  If,  as  we  may  well  be 
glad  to  believe,  a  rational  and  psychical  evolution  of 
moral  knowledge,  and  divine  spiritual  action,  runs 
parallel  with  the  development  of  scientific  and  logical 
thought,  and  with  the  operation  of  the  Creator  in 
Nature,  the  Jewish  system  may  at  least  be  welcomed, 
applauded  and  cherished. 

It  could  never  have  been  developed  by  Greek, 
Roman  or  Gothic  minds.  No  mind  but  the  Hebrew 
and  its  followers  has  received  the  idea  of  a  personal 
Creator  of  matter,  or  sought  to  develop  what  is  con- 
tained in  that  idea.  It  could  not  have  been  developed 
without  the  other  primal  doctrine  of  human  likeness  to 
God,  and  human  reception  of  light,  life  and  help  from 
the  Divine  Spirit.  Not  until  these  had  declared  the 
nature  of  men  as  children  of  God,  having  intellect  and 
spirit,  with  consciousness,  conscience  and  conviction, 
could  any  rational  or  spiritual  psychology  be  possible. 
And  these  were  not  possible  until  there  were  souls 
developed  in  spiritual  habits,  quickened  in  spiritual 
conceptions,  tastes,  and  sentiments,  living  in  spiritual 
communion  with  the  Spirit  of  God,  and  devoted  to ' 
personal  love  and  service  of  The  Creator. 

The  Old  Testament  compels  the  recognition  that 
revelation,  or  discovery,  of  spiritual  truth  is  not  alone 
a  great  illumination  of  selected  persons,  but  also  pro- 
ceeds by  the  enlightenment,  instruction,  training,  and 
discipline,  of  churches,  groups,  and  schools  of  men. 


John  the  Baptist 


209 


It  is,  however,  equally  true  that  John's  doctrine  is 
the  apocalyptical  system,  which  has  been  exhibited  in 
preceding  pages.  The  following  abridged  comparison 
will  show  this  identity. 


The  Apocalyptical  System. 

1.  The  beginning  is  in  God  in 

eternity. 

2.  "The       Anointed       One," 

"Son  of  Man,"  and  "Son 
of  God,"  is  the  Paraklete 
Lamb  before  creation. 

3.  The  kingdom  of  the  God 

of  Heaven  will  be  a  king- 
dom of  the  righteous  and 
the  penitent. 

4.  Seductive  spirits  were  fig- 

ured as  serpents  and 
beasts. 

5.  Violent    wicked    men    are 

figured  as  beasts,  and  bad 
trees. 

6.  False  religion  is  like  beasts, 

or  parts  of  beasts. 

7.  "The  Anointed  One,"  The 

Dividing  Word,  will  be 
the  revealed  "Advocate," 
the  "Revealer  of  Secrets," 
and  Son  of  God. 

8.  The  righteous  live  forever 

with  God. 

9.  The  kingdom  is  extended 

by  fidelity  and  testimony. 

10.  The  kingdom  will  include 
all  races. 


11.  Sin  and  tribulation  will  con- 

tinue till  the  judgment. 

12.  The    Messiah    will    come 

again  for  judgment. 


John. 
The  Creator  and  Father  was 
preached. 

John  proclaimed  Jesus  "Son  of 
God,"  and  the  "Lamb  of 
God." 

John  proclaimed  "The  King- 
dom of  Heaven,"  and  sum- 
moned its  subjects  to  re- 
pentance. 

John  compared  the  parents  of 
sinners  to  vipers. 

Wicked  men  are  "Offspring  of 
vipers,"  and  trees  that  are  to 
be  cut  down. 

Hypocrites  and  bad  Jews  are 
"Offspring  of  vipers." 

John  proclaimed  Jesus  the 
"Anointed  One,"  and  "The 
Son  of  God,"  and  "The  great 
Witness." 

John  said  "He  will  gather  the 
wheat  into  his  granary." 

John  said  much  about  witness- 
ing. 

John  said  "All  flesh  shall  see 
God's  salvation."  "God  can 
raise  children  of  Abraham 
from  stones." 

John  implies  this,  but  does  not 

emphasize  it. 
John  said  "He  will  cleanse  his 

threshing  floor."  "The  Father 

hath  given  all  things  into  his 

hand." 


aio 


Man  and  His  Divine  Father 


13.  The  wicked  will  be   pun- 

ished forever. 

14.  The  righteous  will  be  hap- 

py forever. 


Unfruitful  trees  will  be  felled. 
Chaff  will  be  burned. 

John  called  Jesus  the  Bride- 
groom. He  said  "He  that 
believeth  on  the  Son  hath 
eternal  life." 


The  apocalyptical  system  seemed  now  to  have 
reached  its  limits,  unless  it  should  be  reinforced  by 
new  confirmations  of  its  divine  origin  in  the  canonical 
Scriptures,  and  new  assurances  that  it  was  a  revelation 
from  God. 

If  there  had  been  no  Jesus  of  Nazareth,  John  the 
Baptist  might  have  been  "A  reed  shaken  by  the 
wind,"  leaving  the  system  of  ideas  confused  in  its 
uncertainties  of  the  time,  the  personal  agencies,  and 
the  means,  of  instituting  the  "kingdom  of  Heaven" 
(or  God),  as  a  success  in  the  reign  of  righteousness. 

But  John  marks  a  new  epoch.  The  theories 
entered  into  a  new  era,  and  rose  with  a  world-lifting 
power,  when  The  Baptist  said,  "I  saw,  and  bore  wit- 
ness, that  this  is  The  Son  of  God."  Now  the  theory 
became  a  life,  the  dogma  became  a  force,  and  the 
ideas  became  persons  and  vitalities.  John  became 
the  most  honored  of  the  prophets;  but,  even  so,  was 
less  than  the  souls  that  should  see  the  King  come  to 
his  kingdom,  or  should  receive  from  above  the  mes- 
sages and  influence  of  The  Paraklete. 


Philosophy  in  the  New  Testament       221 

The  survey  of  the  spiritual  ?tature  of  God  and  man, 
and  of  the  modes  of  their  intercommunication,  as  ex- 
hibited in  both  the  Old  and  the  New  Testaments, 
belongs  and  is  made  in  preceding  and  following  pages. 
(See  Index,  Spirit,  and  Inspiration.)  Here  we  can 
allow  ourselves  space  only  for  a  survey  of  the  general 
character  of  the  system  of  truth  which  the  New  Testa- 
ment affirms,  and  its  theory  of  the  sources  and  assur- 
ances of  that  system. 

In  preceding  pages,  it  has  been  shown  that  the 
Jews  had  fully  formulated  a  complete  system  of  doc- 
trines, with  a  peculiar  set  of  names,  words,  phrases, 
and  figurative  symbols,  which  was  elaborated  in  the 
book  of  Enoch,  was  brought  into  the  Bible  in  the  book 
of  Daniel,  and  was  the  system  of  doctrines  and  phrases 
preached  by  The  Baptist,  except  as  he  supplemented 
it  by  declaring  Jesus  of  Nazareth  to  be  the  "Word  and 
Son  of  God,"  and  "The  Anointed  One,"  and  "The 
Lamb  of  God,"  in  that  system. 

It  may  now  be  affirmed,  and  is  easily  proven,  that 
the  New  Testament  approves,  quotes,  adopts,  and 
exalts  that  more  ancient  apocalyptical  system;  and, 
in  so  doing,  honors  and  commends  its  sources  and 
modes  of  formation,  as  authentic  revelations  from 
God,  and  true  inspiration  of  human  spirits. 

Jesus,  and  the  Evangelists  and  Apostles,  not  only 
made  no  pretension  that  the  body  of  the  New  Testament 
was  new  doctrine,  but  they,  in  simple  and  natural  meth- 
ods, indicated  that  their  doctrine  was  the  already  ap- 
proved revelation,  carried  on  to  its  legitimate  and  nor- 
mal finish  by  the  presence  and  teachings  of  The  Word 
Son  of  God  and  The  Spirit  of  God,  in  the  world,  and  in 
spirits,  and  among  men,  and  in  the  church  of  Christ. 


222  Man  and  His  Divine  Father 

Naturally  we  turn  first  to  the  teachings  and  words 
of  Jesus  himself.  And  we  see  him  honoring  and  teach- 
jesus  teach-  ing  the  apocalyptical  system,  with  all  its 
'°^  *^,^  ,.    ,    words    and    phrases.      First,    the    position 

apocalyptical  ^  '  ^ 

system.  which  Jesus  assumed  before  the  world,  and 

all  its  names  and  titles,  are  out  of  that  apocalyptical 
system,  in  which  they  are  the  chief  constructive  ele- 
ments. The  names  "Word  of  God,"  "Son  of  God," 
"The  Anointed,"  {Messiah,  Christ),  "The  Light," 
and  "The  Son  of  Man,"  are  names  that  originated  in 
the  apocalyptical  system. 

For  example,  of  himself  as  Son  of  Man,  Jesus  says: 
"He  shall  send  out  his  angels"  {Matt,  xiii,  41);  "shall 
come  in  the  glory  of  his  Father"  {Matt,  xvi,  27);  "shall 
sit  in  the  throne  of  his  glory"  {Matt,  xix,  28);  "shall 
sit  at  the  right  hand  of  power"  {Matt,  xxvi,  64);  "to 
whom  all  judgment  is  committed"  {John  v,  22-21)', 
and  all  of  these,  and  more,  are  old  features  of  the 
book  of  Enoch. 

Two  discourses  of  Jesus  contain  and  proclaim  the 
apocalyptical  system,  not  only  in  its  essential  features, 
but  in  its  normal  sequence  of  ideas,  and  with  very 
many  of  its  phrases  and  symbolisms.  These  two  dis- 
courses are  Matt. xiii  and  Matt,  xxiv,  xxv.  The  first 
of  these  is  the  rhetorical  masterpiece  in  seven  parables, 
each  of  which  is  about  "The  kingdom  of  heaven,"  and 
exhibits  one  or  many  features  of  the  apocalyptical 
system.  The  parable  of  "The  Tares,"  exhibits  the 
whole  system.  The  parable  of  "The  Hidden  Treas- 
ure" exhibits  the  Son  of  Man  hidden  before  creation 
as  the  book  of  Ejioch  describes  him  (see  page  153). 
The  parable  of  "The  Pearl  Merchant"  exhibits  the 
Son  of  Man  in  his  presence  "In  the  midst  of  the  week" 


Philosophy  in  the  New  Testament       223 

{Dan.  tx,  27),  The  most  of  the  discourse  is  an  exhi- 
bition of  the  apocalyptical  principles  from  the  seventh 
to  the  eleventh  (see  page  151).  The  direct  intention 
to  approve  the  apocalyptical  system  is  shown  in  verses 
35  and  52.  "I  will  utter  things  hidden  from  the  foun- 
dation of  the  world,"  and  "Every  writer  instructed 
as  to  the  kingdom  of  heaven  is  like  a  householder  who 
brings  out  of  his  treasury  things  new  and  old." 

The  second  discourse  is  professedly  and  distinctly 
a  reiteration  of  the  apocalyptical  system,  and  espe- 
cially of  the  words  of  Daniel.  If  we  select  certain 
verses  which  have  always  been  regarded  as  special 
prophecies  by  Jesus,  these  will  be  found  to  be  old 
principles  in  the  old  system.  For  instance,  xxiv,  14 
says,  "This  gospel  of  the  kingdom  shall  be  preached 
in  the  whole  world  for  a  testimony  unto  all  the  nations, 
and  then  shall  the  end  come"  ;  and  xxiv,  36,  says,  "Of 
that  day  and  hour  knoweth  no  one  (how  to  give  a 
description),  not  even  the  angels  of  heaven,  neither 
the  Son,  but  the  Father  only";  and  xxiv,  34,  says, 
"This  generation  shall  not  pass  away  till  all  these 
things  shall  be  fulfilled."  These  words  are  state- 
ments of  the  eleventh  apocalyptical  principle  (see 
page  151)  that  "Sin  and  trouble  will  continue  on 
earth  until  the  end  of  time."  Verse  j6  seems  to  mean 
that  the  time  of  the  ena  is  not  susceptible  of  statement 
in  terms  of  human  time,  and  is  not  one  time  for  all 
souls;  and  verse 34  uses  the  word  generation  {getiea)  in 
its  proper  signification  of  kind  of  people  (the  wicked), 
but  not  for  a  set  of  people  living  at  one  time. 

When  a  reader  familiar  with  the  apocalyptical  sys- 
tem surveys  the  words  of  the  Evangelists  and  Apostles, 
he  finds  them  not  only  full  of  that  system's  ideas,  but 


224  Man  and  His  Divine  Father  j 

also  teeming  with  suggestions,  and  almost  quotations, 

of  the  book  of  Enoch,  which   is  mentioned  and  quoted  , 
by  St.    Jude,    and    is    apparently  referred    to,   if   not 

quoted  by  Jesus.  ] 

Compare  Jude  6,  with  Enoch  vi,  vii,  xii,  etc.  j 

"  "   12,    "  "      Ixxxix,  56, 74;  xc,  25.  I 

"  "    13,    "  "      xviii,  13,  15;  xxi,  4,  6,  10.  •  ' 

"    14,    "  "      i,  9-  ' 

Matt      xiii,  41,  suggests  Enoch  c,  4. 

~  '  "      li,  3;  Ixix,  26,  27;  Ixi,  8. 

'  "      c,  5;  (see  Luke  xii,  8;  XV,  lo).  1 

'  "      1,  li,  etc.  ; 

'  "      Ixxx,  2. 

'  "      xci,  16. 

'  "     li,  i;  Ixi,   5;   Ixix,  27.    (See  '• 

John  V,  22,  27;.  ' 
'                "      civ,  I. 
'                "      Ixii,  15. 
'                "      xxviii,  10;  cviii,  6. 
'                "      Ixix,  27. 

"      xlv,  5,  6.  ,  ■ 

Enoch  is  also  suggested,  if  not  referred  to,  by  John  ■ 

the  Baptist,*  St.   Peter,f  St.    Paul, J  St.    John,  ||  and  ; 

others.      If  all  the  repetitions  in  the  New  Testament  ! 

of  the  peculiar  words  and  phrases  of  Enoch  are  counted,  , 

the  number  will  be  found  very  large.      E.   G.     The  . 
names  "Chosen  One,"  "The  Most  High,"  "The  Just 

(or    Righteous)    One,"    "The    Chosen    Ones,"    "The  i 

Righteous  Ones,"  are  words  of  Enoch,  but  not  com-  | 

mon  elsewhere  in  sacred  literature.      More  than  forty  i 

of  the  most  peculiar  ideas  and  phrases  of  St.  John's  ' 
Apocalypse  are  features  of  the  book  of  Etioch.     All  the 

*  Matt,  iii,  10,  suggests  Enoch  xci,  8,  11.  ' 

Matt,  iii,  12,  suggests  Enoch  x,  6,  14;  viii,  15.  1 

t  Acts  iii,  14,  suggests  Enoch  xcviii,  6,  etc.  j 

t  Acts  XX,  29,  30,  suggests  Enoch  Ixxxix,  65;  xc,  13,  17,  22.  ' 

Acts  xvii,  31,  suggests  Enoch  xlvi,  3,  etc,  j 

II  John  i,  5,  and  viii,  12,  suggests  Enoch  xii,  8;  1,  i ;  Iviii,  6,  etc.  ; 


" 

xix, 

28, 

" 

xviii. 

10, 

" 

xxiv. 

31. 

" 

xxiv. 

22, 

" 

xxiv. 

35. 

" 

xxviii, 

18, 

Luke 

X, 

20, 

" 

xiv. 

14. 

Mark 

iii. 

29. 

John 

V,  22, 

27. 

" 

xiv 

.  8, 

Philosophy  in  the  New  Testament       225 

discourse  of  John  the  Baptist  in  John  tit,  2j  to  j6  is 
the  apocalyptical  system  and  phrases  centred  on  Jesus. 

All  the  following  quotations  of  the  New  Testament 
are  ideas  of  the  apocalyptical  system  or  of  Philo,  and 
are  primarily  ideas  of  things  before  creation,  and  are 
largely  in  the  words  of  the  Jewish  writers;  but  they 
are  applied  to  Jesus. 

"In  the  beginning  was  The  Word,  and  The  Word 
was  in  relations  with  §  The  God,**  and  The  Word  was 
God.  The  same  was  in  the  beginning  with  God.  All 
things  were  made  by  him,  and  without  him  was  not 
anything  made  that  hath  been  made.  In  him  was  life; 
and  the  life  was  the  light  of  men.  *  *  *  There  was 
the  true  light  which  lighteth  every  man,  coming  into 
the  world.  He  was  in  the  world,  and  the  world  was 
made  by  him.  *  *  *  He  came  unto  his  own  *  *  *  to 
as  many  as  received  him,  to  them  gave  he  the  right 
to  become  children  of  God.  *  *  *  And  The  Word 
became  flesh  and  dwelt  among  us,  and  we  beheld  his 
glory,  glory  as  of  an  only  one  *  from  the  Father,  full 
of  grace  and  truth.   *  *  *  No  man  hath  seen  God  at 

§The  Greek  which  we  translate  "In  relations  withy  is  pros 
followed  by  the  accusative  case.  It  means  much  more  than  with. 
Pros  ti  is  the  technical  Greek  term  for  the  catergory  relation. 
Philo  says  "There  are  three  kinds  of  Life.  The  first  is  in  rela- 
tion with  (pros)  God,  the  second  is  pros  creation,  and  the  third 
is  intermediate  and  mixed.  *  *  *  Moses  brings  forward  as 
best  the  life  that  is  pros  God."  On  The  Heir  of  Divine  Things, 
ch.  g. 

**  Philo,  in  the  essay  On  Dreatns  Being  Sent  From  God,  ch. 
JQ,  makes  the  same  distinction  between  "The  God,"  ("The  One 
God,")  and  "The  Word"  who  was  "God." 

*The  Greek  word  used  here  jnonogenfs  implies  nothing  of 
begetting.  See  Titnaios  Locrtis,  who  says  "The  universe  is 
monogenis  {only  becoming),  but  is  un generated  [agennetos)." 
See  also  the  end  of  Plato's    Tinuiios. 


226  Man  and  His  Divine  Father 

any  time.     The  Only  Son,  who  is  in  the  bosom  of  the 
Father,  he  hath  declared  him."     John  i,  i  to  i8. 

"God  having  of  old  time  spoken  unto  the  fathers 
in  the  prophets  by  divers  portions  and  in  divers  man- 
ners, hath  at  the  end  of  these  days  spoken  unto  us  in 
his  (or  a)  Son,  through  whom  also  he  made  the  worlds 
[ai'ones),  who  being  the  effulgence  {apaugasma)  of  his 
glory,  and  the  very  image  {charakter)  of  his  substance 
{hypostasis),  and   upholding  all  things  by  the  word  of  j 
his  power  (or  his  powerful  Word),  when  he  had  made 
purification  of  sins,  sat  down  on  the  right  hand  of  the 
Majesty  on  high,  having  become  so  much  better  than  j 
the  angels,  as  he  hath  inherited  a  more  excellent  name  | 
than  they. ' '     Jleb.  i,  i  to  4.  ' 

And  so  the  writer  continues  through  seven  chapters,  '. 
the  application  to  Christ  of  the  old  ideas  being  gradu-  : 
ally  increased.  More  than  sixty  words  and  phrases  of  j 
apocalyptical  literature  are  used.  i 

"Ye  were  redeemed  *  *  *  with  precious  blood,  as  i 
of  a  lamb  without  blemish  and  without  spot,  an  i 
Anointed  One's,  foreknown  before  the  foundation  of  ] 
the  world,  but  manifested  at  the  end  of  the  time  for  j 
your  sake. ' '     /.  Pet.  t\  18  to  20.  ! 

"If  God  spared  not  angels  when  they  sinned,  but  ; 
cast  them  down  to  hell,  and  committed  them  to  pits  i 
of  darkness,  to  be  reserved  unto  judgment.  *  *  *"  j 
//.  Pet.  //,  4.  j 

"They  wilfully  forget  that  there  were  heavens  from  j 
of  old,  and  an  earth  consisting  [siutestosa,  holding  j 
together)  out  of  water,  and  amidst  water,  by  The  Word  ! 
of  God  *  *  *  but  the  heavens  that  now  are,  and  the  j 
earth,  by  the  same  Word,  have  been  stored  up  for  fire,  j 
being  reserved  against  the  Day  of  Judgment  and  de-  | 


Philosophy  in  the  New  Testament       227 

struction  of  ungodly  men.  *  *  *  What  manner  of 
persons  ought  ye  to  be  in  holy  living  and  godliness, 
looking  for  and  earnestly  desiring  the  coming  of  the 
Day  of  God,  by  reason  of  which  the  heavens,  being 
on  fire,  shall  be  dissolved,  and  the  elements  shall  melt 
with  fervent  heat?  But,  according  to  his  promise,  we 
look  for  new  heavens."     //.  Pet.  m,  5  to  ij. 

Indeed  both  of  the  Epistles  of  St.  Peter  are  crowded 
with  ideas  and  phrases  of  the  apocalyptical  system, 
and  which  refer  to  the  Personal  Creator,  the  eternal 
purposes,  the  Lamb  slain  before  creation,  the  kingdom, 
the  Anointed  One,  the  conflicts,  the  immortal  life,  the 
judgment,  the  rewards,  and  the  punishments.  And  in 
these  are  many  sentences  which  seem  to  be  direct 
references  to  the  book  of  Enoch.  E.G.  "  Which  things 
angels  desire  to  look  into,"  (/.  /,  12)  is  like  Enoch  Ixtx, 
14,  etc.  "And  this  (wicked  angel)  said  to  the  holy 
Michael,  that  he  should  show  them  the  secret  name." 

"In  which  also  he  went  and  preached  unto  the 
spirits  in  prison,  which  aforetime  were  disobedient, 
when  the  long  suffering  of  God  waited  in  the  days  of 
Noah,"  etc.  (/.  Pet.  Hi,  zp),  is  something  elaborated 
in  Enoch.* 

A  very  large  number  of  sentences  in  St.  Paul's 
Epistles  must  be  understood  as  primarily  references 
to  the  old  apocalyptical  system,  and  secondarily  as 
adjustments  of  these  to  Jesus  and  to  Christianity. 
The  Epistle  To  The  Ephesians  has  more  than  fifty  words 
and  phrases  of  the  apocalyptical  literature,  and  has,  in 
clear  connection,  the  fourteen  principles,  although  it 
does  not  use  any  of  the  symbolical  figures.  The  Eirst 
Epistle  To    The    Thessalonians   {iv,  ij  to  v,  //)  has  the 

*  See  Enoch  x,  12 ;  xii,  4;  xv,  2 ;  xvi;  xviii,  ij,  i^;  xxi,  10. 


228  Man  and  His  Divine  Father 

same  schedule  of  ideas  as  Daniel.  The  first  chapter 
of  The  Epistle  To  The  Colossians  in  ideas  and  phrases 
is  the  apocalyptical  system  applied  to  Jesus,  as  "Son 
of  God,"  "Firstborn  of  all  creation,"  "Image  of  In- 
visible God,"  "Creator,"  "Bond  of  all  things,"  "The 
Head,"  "The  Beginning,"  and  "The  Mystery  of 
God." 

Finally,  in  surveying  the  New  Testament's  theory 
of  inspiration,  and  its  body  of  revelation,  we  come  to 
St.  John's  the  book  called  The  Apocalypse  or  The  Reve- 
Apocaiypse.  latioji.  This  boolc  has  exercised  an  im- 
measurable influence  on  Christianity.  It  has  been 
regarded  as  the  chief  revelation  of  the  character  of 
the  invisible  world,  and  the  chief  prophecy  of  events 
purposed  by  God.  More  than  all  other  books,  it  has 
created  the  Christian  conceptions  of  heaven  and  hell, 
and  of  another  advent,  or  presence,  of  Christ.  More 
than  all  other  books  it  has  divided  Christians  into 
peculiar  sects.  More  than  all  other  books  it  has  been 
regarded  as  descriptive  of  the  actual  facts  of  God,  and 
heaven,  and  the  spirits.  And  yet,  all  scholars  are 
substantially  agreed  that  it  is  a  book  of  profound 
mystery,  for  which  no  satisfactory  key  or  solution  has 
ever  been  found. 

In  all  this  mysteriousness.  The  Apocalypse,  more 
than  all  other  books,  gives  us  occasion  to  note  how 
slight  misconceptions,  trivial  prejudices,  and  neglect 
of  opportunities,  may  obscure  or  veil  the  grandest 
truth,  and  affect  for  ages  the  history  of  mankind. 
The  Christian  world  scorned  and  buried  the  Jewish 
literature.  That  was  a  fearful  crime.  It  assumed 
that  The  jRevelatton  stood  apart  and  solitary,  as  St. 
John's  revelation  of  divine  truths.     That  was  a  fearful 


Philosophy  in  the  New  Testament       229 

blunder,  for  the  book  professes  to  be  Jesus'  Apoca- 
lypse, or  revelation,  of  the  divine  truths. 

The  Apocalypse  is  the  masterpiece  of  theology,  and 
of  revelation,  and  of  composition.  It  is  the  most 
artistic  of  all  compositions.  It  is  the  book  that,  for 
perfect  rhetoric,  for  superhuman  conceptions,  and  for 
skilful  construction,  stands  unique,  in  exalted  gran- 
deur, and  that,  for  mysteriousness  blended  with  an 
assurance  of  truthfulness  and  wisdom,  has  no  like. 

And  yet,  in  a  sense,  it  is  a  simple  book;  for  the 
keys  to  its  construction  and  meaning  lie  at  hand,  and 
are  largely  in  the  book  itself. 

The  Apocalypse  contains,  in  its  second  and  third 
chapters,  a  plain  guide  to  its  plan  of  structure,  although 
the  author  probably  neither  designed  it  for  ^he  seven 
such,  nor  supposed  that  a  key  was  neces-  letters  are  a 
sary.  These  two  chapters  are  seven  letters  ^^" 
to  seven  so-called  "Churches."  In  substance,  each 
of  them  is  made  up  of  ideas,  phrases,  or  figures,  drawn 
from  some  other  part  of  the  book;  and  so  each  one 
serves  to  give  a  new  turn,  color,  or  application,  to  a 
certain  part  of  the  book;  and  each  one  serves  as  a 
section-marker,  indicating  that  the  part  of  the  book 
to  which  it  corresponds  is  a  distinct  section. 

With  this  clue,  it  becomes  evident  that  the  body  of 
the  book  is  made  of  seven  sections,  to  which  the  seven  letters 
correspond  in  reverse  order.  Each  of  the  letters  also 
contains  ideas  and  phrases  out  of  the  first  chapter; 
and  that  chapter  is  made  up  of  conceptions  and  fig- 
ures out  of  the  old  apocalyptical  literature  and  system. 
With  this  light,  it  becomes  evident  that  the  seven  sec- 
tions are  identical  in  general  character,  and  that  each 
one  is  a  statement  of  the  old  apocalyptical  system. 


2'io  Man  and  His  Divine  Father  ! 

I 

The  Apocalypse  is,  with  these  lights,  found  to  be  a  I 
seven-fold  repetition  of  the  apocalyptical  system,  i 
Without  some  small  parts  at  the  end,  and  the  first  ; 
three  chapters,  it  would  not  differ  essentially  from  ' 
Daniel  and  Enoch,  and  books  of  Philo ;  but  these  few 
verses  and  the  three  chapters  convert  the  whole  to  a 
Christian  book  and  a  glorification  of  Jesus. 

The  Apocalypse  is  a  thoughtfully  planned,  and  care- 
fully constructed  book.  Its  rhetoric  is  new,  chaste,  ^ 
beautiful,  and  above  all  criticism.  By  the  seven-fold 
repetition,  the  author  has  been  able  to  vary  the  promi- 
nence and  emphasis  of  different  principles  of  the 
apocalyptical  system,  and  to  throw  different  lights 
and  colors  on  the  relation  of  Jesus  to  that  system. 
The  first  three  chapters  and  the  closing  verses  are  in 
fact  the  supreme  elements  of  the  book  as  Christian. 
The  rest  is,  chiefly,  rhetorical  and  imaginative  drapery 
of  a  familiar  Jewish  philosophical  theology;  the  pre- 
tension of  visions  and  voices  being,  like  the  whole 
book,  allegorical,  and  the  pretension  of  prophetic 
forecasts  being  caused  diiefly  by  the  fact  that  the 
author  has  set  the  point  of  view,  for  himself  and  the 
readers,  back  in  the  eternity  before  creation. 

About  forty  of  the  most  remarkable  phrases  and 
figures  had  already  been  familiar  in  the  book  of  Enoch. 

These  are  as  follows:  The  Judgment,  Enoch  i,  q;  x,  t2. 
Lions  and  horses  from  the  east,  Rev.  ix,  ///  Enoch  Ivi,^.  The 
blood  of  The  Paraklete,  ReiK  v,  g;  xii,  li ;  Enoch  xlvii,  4; 
xlviii,j.  The  abyss,  Rev.  ix,  11 ;  Enoch  xviii,iJ,etc.  The  title 
"King  of  Kings,"  Rev.  xix,  16;  Enoch  Ixiii,  2, 7  /  Ixxxiv,  2.  The 
Son  of  Man  on  God's  throne,  Rev,  Hi,  21 ;  vii,  75,  ly ;  Enoch  Iv,  4; 
Ixi,  8 ;  lxii,2,^.  Denying  Messiah's  name,  Rev.  Hi,  8;  xi,j8; 
Eftoch  xlviii,  jo.  The  prayers  of  the  dead  for  justice,  Re7>.  vi, 
Q,  etc.;  Enoch  xi,  etc.  The  sword  before  the  face  of  the  Son  of 
Man,  Rev.  ii,  TJ ;  xix,  IJ ;  Enoch,  Ixii,  2;  Ixiii,  11.  The  secret 
name,  Rev.  ii,  17;  Hi,  12;  Ettoch  Ixix,  14..    The  name  "First  and 


Philosophy  in  the  New  Testament       23 1 

Last,"  Rev.  ii,  8,  etc.;  Enoch  Ix,  ii.  Eating  and  dwelling  with 
the  Son  of  Man,  Rev.  ii,  y ;  Hi,  20;  Enoch  Ixii,  8,  14;  Ixxi,  ly. 
Overcoming  (conquering).  Rev.  ii,  y,  11,  ly,  26;  Hi,  5,  12,  21  ; 
Enoch  I,  2.  A  new  heaven,  Rev.  xxi,  i;  Enoch  xci,  16.  A 
volcanic  hell,  Rev.  xix,  20;  Enoch  x,  ij ;  xc,  2<;,  etc.  A  cessa- 
tion of  darkness,  Rev.  xxii,  5/  Enoch  lviii,§.  The  book  of  life, 
Rev.  iii,S;  xiii,  8,  etc.;  Enoch  xlvii,j;  cviii,  i§.  The  Chosen 
Ones,  Rev.  xvii,  14;  Enoch  xxxviii,  2,  4,  etc.  Saints  on  thrones, 
Rev.  Hi,  21 ;  v,  10;  Enoch  cviii,  12.  The  Son  of  Man's  White 
hair,  Rev.  i,  14;  Enoch  cvi,  2.  The  Son  of  Man's  flaming  eyes. 
Rev.  i,  14;  xix,  12 ;  Enoch  cvi,  2.  Prayers  of  the  wicked  to 
natural  objects,  Rev.  vi.,  /j/  Enoch  Ixxx,  i.  Horse's  breast 
deep  in  blood,  Rev.  xiv,2o;  Enoch  c,j.  Cherubim  (see  page 
34  >,  Rev.  iv,  y,  8 ;  Enoch  xiv,  11 ;  xx,  y.  Angels  gathering  souls 
foi  the  judgment.  Rev.  xiv,  18 ;  xix,  ly ;  Enoch,  c,  4.  The  tree 
of  life,  Rev.  ii,  y ;  xxii,  2 ;  Enoch  xxv,  4,^,  6.  Water  of  life,  Rev. 
xxii,  i;  Enoch  xvii,  4.  Paradise,  iPif^/. //,  7  /  xxii,  2;  Enoch 
XX,  y ;  Ix,  2j,  etc.  Shame  of  rich  sinners.  Rev.  Hi,  ly  ;  vi,  /j/ 
Enoch  Ixiii,  10.  The  root,  rod,  or  plant  of  God,  Rev.  v,s ;  xxii, 
16 ;  Enoch  xciii,  10.  The  moon  changed,  Rev.  vi,  12 ;  Enoch 
Ixxx,  4.  Sending  out  spirits,  Rev.  vH,  viii,  xii,  y  ;  Enoch  often. 
A  star  fallen,  as  an  angel  becoming  a  king  of  sin,  Rev.  ix,  i,  11 ; 
Enoch  xviii,  75/  Ixxxvi,  i,  etc.  Angels  in  prison,  Rev.  xix, 
20;  XX,  ly ;  Enoch  x,ij;  xxii,  4,  etc.  Sheol  and  Hell  giving 
up  the  dead.  Rev.  xx,  ij  ;  Enoch  Ii,  i.  The  Word  of  God,  Rev. 
i,  2  ;  xix,  ij  ;  Enoch  xiv,  14.  The  serpent,  Rei/.  xii,  g  ;  xx,  i ; 
Enoch  XX,  y.  The  Lord  God  of  the  spirits,  v^^'Z/.  xxii,  6;  Enoch's 
Third  Section. 

By  the  first  three  chapters,  St.  John,  rhetorically 
and  imaginatively,  erects  the  figure  of  Jesus  in  the 
position  and  characters  occupied  by  "The  Word  of 
God"  in  the  old  apocalyptical  system.  These  chap- 
ters are  St.  John's  declaration  of  the  Christian  faith. 
They  are  the  expression  of  his  adoration,  his  love,  and 
his  enthusiasm  for  his  Lord. 

We  now  make  a  very  brief  and  condensed  analysis 
of  The  Apocalypse. 

Chapter  i.  First  is  made  a  declaration  that  the 
substance  of  the  book  is  Jesus  Christ's  Apocalypse 
{uncovering)  of  great  truths. 

Verses  4  to  18  are  a  declaration  that  Jesus  Christ  is 
the  Person  of  The  Word  of  God  who  holds  the  central 


232  Man  and  His  Divine  Father 

place  in  the  apocalyptical  system.  Almost  every 
phrase  by  which  Jesus  is  described  is  a  common  one 
in  Daniel^  Enoch,  or  Philo's  books.  The  words  thfone, 
witness,  clouds,  glory,  mourn,  book,  mystery.  Son  of  Man, 
white  hair,  flaming  eyes,  shining  face,  sword,  and  mouth, 
are  common  in  Enoch.  The  phrases  ""^ First  born," 
He  that  loveth  us  (see  page  170),  Priest,  Lord  God, 
Father  of  the  Word,  "The  Son  of  Man  in  the  midst  of 
the  seven  golden  candlesticks,"  "The  Living  One," 
are  common  in  Philo.  The  words  "  The  Anointed  One,'' 
kingdom,  book,  doi7iinion,  clouds,  tribes.  Son  of  Man, 
white  hair,  are  features  in  Da7iiel. 

In  verse  10,  St.  John  may  be  understood  to  say,  "I 
was,  in  my  spirit,  in  the  sovereign  {kuriake)  day," 
meaning  that  in  his  spiritual  conceptions  he  was  occu- 
pied with  the  contemplation  of  the  future  Day  of  The 
Lord.  Then  he  immediately  begins  an  allegorical 
figure  of  Jesus,  according  to  the  apocalyptical  system, 
as  The  Word  of  God,  The  Divider,  The  Revealer,  The 
Beginning  and  End,  The  Bond,  The  Son  of  Man,  The 
Judge,  and  He  who  (before  creation)  was  dead. 

The  chapter  closes  with  an  allegorical  figure,  by 
which  the  sevenfold  allegorical  figures  of  the  prin- 
ciples of  the  apocalyptical  system,  which  St.  John  is 
about  to  exhibit,  are  represented  as  a  sevenfold  Word, 
personified  in  seven  stars,  which  are  seven  lamps  in 
seven  lampstands,  and  are  a  figure  of  seven  spirits  of 
God,  or  angels.  The  reader  must  compare  this  with 
Philo's  words  on  page  149. 

In  verse  9,  St.  John  seems  to  say  that  he  went  to 
Patmos  for  the  purpose  of  communion,  in  his  spirit, 
with  The  Word  of  God,  and  truth  as  it  is  in  Jesus. 

Chapters  ii,   Hi.     The  seven  letters  in   these  two 


Philosophy  in  the  New  Testament       233 

chapters  are  nominally  addressed  to  the  seven  nearest 
cities  in  Asia  Minor  as  churches.  Nothing  known  as 
history  indicates  or  confirms  any  special  propriety  in 
the  addresses  to  the  respective  churches.  On  the 
contrary,  the  discriptive  elements  in  the  letters  are 
features  derived  from  the  respective  sections  to  which 
the  letters  correspond,  and  from  apocalyptical  ele- 
ments in  Chapter  i.  Consequently  many  are  repeated 
from  two  to  six  times. 

Each  letter  is  nominally  dictated  for^  not  to^  an 
angel  (or  spirit) :  each  is  a  call  to  repentance  and  to  a 
conquest;  and  each  has  a  promise  which  is  derived 
from  the  closing  words  of  its  correspondent  sec- 
tion. 

The  seven  letters  are  thus  made  to  serve,  not  only 
as  St.  John's  adaptation  of  the  apocalyptical  schedule 
to  Jesus,  but  as  an  adaptation  of  the  book  to  the  souls 
of  all  men,  exhorting  them  to  the  third  and  ninth 
apocalyptical  principles  (see  page  150),  viz.,  repent- 
ance, obedience,  and  conquest.  All  this,  again,  is 
common  in  the  apocalyptical  literature;  repentance 
being  a  constant  demand  of  Philo,  and  conquer  being 
a  common  word  in  Enoch. 

The  First  Section  is  Chapters  iv  to  viii  i.  First,  in 
Chapter  iv  are  allegorical  figures  of  the  first  apoca- 
lyptical principle.  The  Creator  is  conceived  as  in  the 
midst  of  symbols  of  his  power  and  glory,  physical, 
spiritual,  and  heavenly.  Angels,  cherubim,  and  eld- 
ers worship  him.  The  descriptions  of  the  throne  are 
much  like  those  in  Daniel  and  Enoch.  The  Spirit  of 
God  is  figured  as  Seven  Spirits  {ii\  5)  and  these  {v,  6) 
are  the  eyes  of  The  Word,  The  Son  of  God. 

Chapter  iv  closes  by  figures  representing  and  sug- 


234  Man  and  His  Divine  Father 

gasting  the  apocalyptical  conception  that  the  will  and 
decrees  of  God  are  from  eternity. 

Chapter  v  carries  the  view  to  the  next  principle  of  : 

the  apocalyptical  system  (see  page  150).     The  eternal  ; 
purposes  of  God  are  mysteries  in  a  book,  as  in  Daniel. 

Then  (y,  5  to  14),  in  rhetorical  figures  new  and 
striking,  yet  not  differing  essentially  in  idea  from 
those  of  Enoch  and  Daniel,  the  second  principle  of 
the  apocalyptical  system  is  introduced,  viz.,  the  Para- 

klete  Lamb,  slain  before  the  foundation  of  the  world;  ' 
for  to  this  principle,  rather  than  to  the  cruc'fixion, 

verses  6,  9,  and  12  must  refer.  I 

Chapters  vi,  vii,  figure  the  decrees  of  God  as  seven  i 

sealed   books.     These   are   successively  opened,   but  ' 

represent  seven  phases  of  divine  purposes,   and  not  ; 

seven  successive  events.     The  seven  phases  repesented  '. 

by   the    seals    are    the    apocalyptical    ideas   from    the  . 

eighth  to  the  fourteenth.     The  first  four  seals  figure  ; 

the  forms  of  wickedness  as  beasts,  which  are  horses  ; 

and  riders.     The  figures  differ  from  Daniel's^  but  the  ! 
ideas  are  the  same. 

Chapter  vi,  p  to  ri,  exhibits  the  eighth  apocalyptical  j 

principle  (see  page  151),  figuring  the  deceased  saints  as  j 
near  to   God  and  his  sanctuary,  clothed  in  white  and 

resting.     The  prayer  of  the  saints  for  divine  justice  \ 

on  sinners  is  a  marked  feature  in  Enoch.     It  was  an  \ 
idea  derived  in  part  from  Gen.  iv,  10,  and  "The  voice 

of  Abel's  blood,"  of  which  Philo  says  much.     The  \ 

opening  of  the  fourth  seal  had  figured  {v,  S)  the  intro-  '■ 

duction  of  death  and  the  grave  {hades).     These  phrases  ! 

suggest   here   Cain,   who,    in   subsequent  sections,   is  I 

made  a  symbol  of  that  wickedness  which  is  figured  by  i 

the  fourth  seal  and  the  fifth  apocalyptical  principle.  j 


Philosophy  in  the  New  Testament       235 

Chapter  vt,  12  to  if,  figures  the  ninth,  tenth,  and 
eleventh  apocalyptical  principles,  the  conflicts  of  sin 
and  righteousness,  continuing  till  the  judgment,  and 
the  self-condemnation  cf  the  wicked,  to  whom  The 
Paraklete  Lamb  is  not  a  Saviour,  but  a  condemnation.* 

Chapter  vii  is  an  exhibition,  in  allegorical  symbols, 
of  the  last  three  principles  of  the  apocalyptical  sys- 
tem, viz.,  the  approach  of  the  judgment  day,  the 
triumph  of  Christ's  kingdom,  and  the  bliss  of  the 
saved  souls  in  heaven. 

Chapter  viii^  i,  by  the  silence  which  followed  the 
opening  of  the  seventh  seal,  continues  the  allegorical 
conception  of  the  consummation  of  the  plan  of  God. 
It  reminds  of  the  Sabbath  of  the  Creator,  whose  Word 
was  silent  after  six  creative  speakings.  It  uses  the 
number  seven  as  the  symbol  of  the  end  of  time.  The 
silence  of  the  Word  of  God,  like  the  quotation  from 
Philo  on  page  147,  seems  to  idicate  that  it  had  been 
made  a  prominent  feature  in  the  apocalyptical  litera- 
ture. 

At  vii,  75"  begin  the  promises  which  indicate  the 

ending  of  the  section,  and  which  correspond  to  the 

last  of  the  letters  to  the  churches. 

Rev.  Hi,  14  to  22. 
Verse  14.      Christ    is   The 
Amen   (faithful  one).      He   is 
The  Beginning. 


ij,  16.  Souls  lukewarm  are 
rejected. 

17.  Souls  that  think  them- 
selves rich,  are  poor  and  mis- 
erable. 

Are  advised  to  get  white 
garments. 


Rev.  vii,  12.    Angels  call' 
Christ  "Amen." 

vii,  18.  He  is  "The  Lamb," 
who  is  "The  Word  of  God." 

vi,  Q,  10,  II ;  vii,  13,  11. 
Faithful  saints  are  rewarded. 

vi,  75, 16.  Consciences  are 
awakened.  Mighty  men  are 
humbled,  and  want  to  be  cov- 
ered.   The  saints  wear  white. 


*See  quotations  from  Philo  on  p.  147. 


236 


Man  and  His  Divine  Father 


18.    Souls    are   advised  to 
try  to  see. 

ig.    "As  many  as  I  love  I 
reprove  and  chasten." 

ig.    Repentance  enjoined. 


20.  "I  stand  at  the  door 
and  knock."  "I  will  come  to 
him." 


20.  "I  will  sup  with  him, 
and  he  with  me." 

21.  "I  will  give  to  him  to 
sit  with  me  on  my  throne,  as  I 
sat  with  my  Father  on  his 
throne." 


21.    "I  also  conquered." 


vi,  /J.    The  wicked  do  not  I 
want  to  see  The  Lamb. 

vi,g,  II ;  vii,  14.    The   re- 
deemed  pass  through  tribula-  \ 
tion.  j 

vii,  14.  The  redeemed  wash  1 

their  robes  in  the  blood  of  The  j 

Lamb.  i 

vii,  75.     "They  serve  him  in  j 

his  temple."  i 

vii,  17.     "The  Lamb  shall  ; 

guide  them."  ' 

7ni,  16, 17. 
feed  them." 


'The  Lamb  shall 


vii,  75, 17  {v,  6,  13).  The 
Lamb's  throne  is  seen,  and  the 
redeemed  are  near  it.  "He  that 
sitteth  on  the  throne  shall 
spread  his  tent  over  them." 

v,^.  "The  lion  of  Judah 
has  conquered." 


The  Secofid  Section  is  Chapters  viii,  i  to  xi. 

Chapter  viii  reiterates,  in  new  figures,  the  first  few 
apocalyptical  principles.  It  recommences  with  the 
view  of  The  Creator  in  heaven,  at  the  beginning 
of  all  things;  but  with  the  future  history  of  the 
world  fore-known  and  decreed.  The  seven  angels 
who,  as  in  v,  d,  symbolise  God's  Spirit,  are  con- 
ceived as  introducing  seven  views  of  seven  phases 
of  the  divine  facts  and  principles,  by  sounding 
seven  trumpets.  The  first  four  trumpets  introduce 
views  of  the  enormity  of  sin  and  its  effect.  The 
consequent  miseries  are  represented  by  figurative  con- 
vulsions of  Nature. 

Chapter  ix  continues  the  series  of  principles.  The 
Causer  of  wickedness  is  represented,  as  in  Enoch,  as 
a  fallen  star.     As  in  Enoch^  he  has  been  shut  up  in  an 


Philosophy  in  the  New  Testament       237 

abyss  of  fire.  His  work  is  figured  as  unimaginable 
beasts,  combining  the  powers  of  horses,  scorpions, 
locusts,  lions,  and  men.  He  is  an  angel,  and  his 
name  is  Abaddon,  a  name  which  means  both  abyss  and 
destruction,  and  is  a  common  word  in  the  Syriac  New 
Testament  and  in  Enoch. 

The  last  half  of  the  chapter  repeats,  in  new  figures, 
the  fifth  apocalyptical  principle  (see  page  151),  the 
war  of  sin  and  righteousness.  The  wickedness  of  men 
is  figured  in  forms  of  violence;  and  the  sixth  principle 
(sins  by  speech)  is  symbolized  by  saying,  "With  their 
mouths  do  they  hurt,  casting  out  fire  and  brimstone." 
They  lead  men  to  worship  of  devils,  and  to  idolatry 
and  great  wickedness.* 

Chapter  x  figures  the  decreed  purposes  of  God,  as 
having  come  to  a  consummation.  The  sealing  of  the 
mystery  {verse  4)  is  like  Enoch's  representation  of  it  as 
a  mystery,  about  which  angels  vainly  inquired.  A 
scriptural  basis  of  this  conception  is  Ezek.  ii,  10;  Hi, 
r,  2,  J. 

The  final  principles  of  the  apocalyptical  system  are 
figured  in  Chapter  xi.  The  bliss  and  safety  of  the 
saints  are  figured  as  a  temple  and  a  city.  The  pres- 
ence of  Messiah  is  figured  by  forty-two  months,  and 
twelve  hundred  and  sixty  days,  and  three  days  and  a 
half,  which  are  three  symbols  of  half-seven.  (See 
page  148.) 

The  presence  of  The  Word  of  God  as  a  Witness  is 
symbolized   as   two   trees,  which   yet   have    mouths. 

*Philo  also  figures  wickedness  as  horses  and  riders.  The 
horses  are  four  passions,  and  the  rider  is  the  human  mind.  He 
derives  it  partly  from  Gen.  xlix,  17,  and  Ex.  xv,  i.  He  says 
they  are  thrown  into  a  bottomless  pit.  A  llegories  of  The  Sacred 
Laws,  ii,  2j. 


238 


Man  and  His  Divine  Father 


The  Apostle  has  combined  here  many  apocalyptical 
figures.  He  has  brought  two  olive  trees,  which  yet 
are  lampstands  from  Zechariah  iv,  j,  11-14.  It 
may  be  what  Daniel  ix,  2y,  expresses  in  the  phrases 
"In  the  midst  of  the  week,"  and  "Cause  the  oblation 
and  sacrifice  to  cease." 

The  ideas  that  men  are  fighting  against  God,  and 
that  The  Advocate  Word  stands  in  the  midst,  as  Judge, 
Witness  and   Divider,  rejected  by  man,  but  honored  < 
in  heaven,  and  coming  again  at  the  Judgment,    are 
what  is  vividly  figured  in  verses  3  to  12. 

Since  Zee.  iv,  6  explains  the  lampstand-witness, 
by  saying  "Not  by  might,  nor  by  power,  but  by 
my  Spirit,  saith  The  Lord  of  Hosts,"  and  since 
St.  John  {Rev.  v,  6)  figures  God's  Spirit  as  Eyes 
of  The  Lamb,  and  is  preparing  the  way  for  his 
great  declaration,  "The  testimony  of  Jesus  is  the 
spirit  of  prophecy"  {Rev.  xix,  10),  it  seems  possible 
that  the  whole  figure  is  an  expression  of  the  same 
ideas  that  Jesus  expressed  {John  xiv,  xv,  xvi)  in 
the  promise  of  two  Parakletes,  who  are  Himself  and 
The  Spirit. 

At  verse  i^  the  last  three  of  the  apocalyptical  prin- 
ciples are  figured.  The  set  time  of  judgment  has 
arrived:  the  wicked  are  overwhelmed,  and  saints  are 
blessed  forever.  Here  occur  the  figures  and  phrases 
which  indicate  the  end  of  the  section,  and  correspond 
to  the  sixth  letter  to  the  churches. 


Chapter  Hi. 
y.    Christ  has  David's  key, 
8.    "I  have  set  an  open  door." 

8.    Thou  didst  keep  my  word. 


Chapter  viii  to  xi. 
xi,  I,  ig.    The  temple  is  open. 

xi,  18.     Faithful  witnesses  are 
rewarded. 


Philosophy  in  the  New  Testament       239 


8.    'Thou  hast  a  little  power 
from  God." 


g.    False  Jews  are  condemned. 

Q.     False   Jews    are    Satan's 
congregation. 

g.    "I  will  make  them  worship 
before  thy  feet." 

JO.    "The  hour  of  trial." 

11.  "I  come  swiftly." 

12.  "I  will  make  him  a  pillar 

in  the  temple." 

12.  "I  will  write  upon  him  the 
name  of  my  God,  .  .  . 
and  my  new  name."* 


xt,  17.  "The  Lord  has  assumed 
his  great  power  (in  his  peo- 
ple) and  has  reigned." 

XI,  8.  Jerusalem  is  classed 
with  Sodom. 

xi,  7.  The  fallen  angel  is  a 
king. 

xi,  18.  "The  time  came  to  re- 
ward the  saints." 

xi,  18.  "The  time  of  the  dead 
to  be  judged." 

xi,  ij.  "The  kingdom  is  be- 
come our  Lord's." 

xi,  I.  "Measure  the  temple 
and  the  worshippers." 

xi,  ig.  "The  ark  was  seen." 
The  ark  contained  the 
stones  inscribed  with  the 
law  and  the  name  Jehovah. 


The  Third  Section  is  Chapters  xii,  xiii,  xiv. 

The  first  principles  of  the  apocalyptical  system  are 
displayed  in  Chapter  xii.  The  scene  is  again  in 
heaven  before  creation.  The  creating  power  or  the 
Spirit  of  God  is  represented  as  a  woman  arrayed  with 
the  sun  and  the  constellations  of  the  Zodiac.  This 
is  concordant  with  Gen.  i,  2,  where,  in  the  Hebrew, 
the  word  moved  is  feminine,  although  the  noun  spirit^ 
with  which  it  should  agree,  is  neuter.  The  eternal 
decrees  are  figured  as  the  pangs  and  expectations  of  a 
woman.  The  rebellion  in  heaven,  before  creation,  is 
figured  as  acts  of  a  dragon  having,  like  the  beast  in 

*The  secret  name  is  a  feature  of  the  apocalyptical  system. 
A  quotation  from  Enoch  is  given  on  page  227.  Philo  also  has 
much  to  say  of  it.  E.  G.  "The  third  law  is  about  that  name 
which  has  not  yet  reached  his  creatures."  (On  Who  Is  Heir  of 
Divine  Things,  ch.  xxxv.)  See  also  On  The  Change  of  Scrip- 
ture Names,  ch.  it. 


240  Man  and  His  Divine  Father 

Daniel,  seven  heads  and  ten  horns,  which  are  explained 
on  page  156. 

The  Son  of  Man  in  eternity,  and  his  appointed  king- 
dom, are  figured  as  the  male  child  of  the  woman. 
The  idea  of  a  Paraklete,  as  in  Enoch  (see  page  153), 
is  figured  as  a  carrying  of  The  Son  of  Man  to  God's 
throne.  The  principle  that  the  Son  of  Man  was  the 
Lamb  slain  before  creation  is  figured  in  xii,  11,  where, 
in  anticipation,  the  saints  (as  yet  unborn)  are  said  to 
conquer  "Because  of  the  blood  of  The  Lamb."  It  is 
also  referred  to  in  xiii,  8. 

The  presence  of  the  Dividing  Word  of  God  is  again 
figured  in  the  symbolical  half-seven,  which  in  xii,  6  is 
twelve  hundred  and  sixty  days  (forty-two  Jewish 
months),  and  in  xii,  14,  is  three  times  and  a  half. 

These  half-sevens  seem  to  figure  either  the  presence 
of  Christ  in  heaven  before  creation,  or  else  the  half  of 
earthly  time  before  the  birth  of  Jesus. 

The  war  in  heaven,  and  Michael  as  God's  warrior 
{xii,  7),  are  common  ideas  in  E?ioch. 

The  last  verse  of  Chapter  xii  presents  the  fourth 
apocalyptical  principle,  viz.,  Satan's  incitation  of  men 
to  wickedness. 

The  fifth  and  sixth  apocalyptical  principles  are  the 
substance  of  Chapter  xiii  (see  page  151).  Again  the 
wickedness  of  men  is  figured  as  a  beast  having  seven 
heads  and  ten  horns,  as  in  Dan.  vii,  but  the  three  beasts 
(see  page  156)  of  Daniel  are  all  combined  in  one  by 
St.  John. 

The  symbolical  meaning  of  this  beast  is  indicated 
by  St.  John  in  several  ways.  He  says  that  the  let- 
ters of  its  name  make  the  number  666,  at  the  same 
time  that  they  make  the  name  of  a  man,  and  the  name 


Philosophy  in  the  New  Testament       241 

of  a  harmful  living  creature.  The  shortest  way  of 
writing  666  in  Greek  letters  in  a  word  is  /afe^',  and 
this  is  the  exact  reproduction  in  Greek  letters  of  the 
Hebrew  name  Cain.  The  next  shortest  word  making 
the  number  666  is  a^iSva  {achidnd),  which  is  the  Asi- 
atic Greek  form  of  the  word  ly^ibva  {echidiid)^  which 
is  the  Greek  word  for  viper^  which  is  the  word  which 
Jesus  and  The  Baptist  used  for  the  symbol  of  wicked- 
ness. 

The  symbolical  meaning  of  the  beast,  and  its 
identity  with  the  symbolism  in  the  name  Cain,  is  also 
indicated  in  xiii,  j,  12,  14,  where  the  beast  is  said  to 
receive  a  deadly  wound  and  yet  live.  This  is  a  com- 
mon matter  in  Philo's  books.  Philo  repeatedly,*  and 
at  great  length,  presents  Cain  as  a  sy??ibol-\  of  sin,  and 
of  vain  opinion,  speaks  of  him  as  a  philosophical  leader 
in  sin,  says  much  about  his  incurring  death,  but  being 
spared,  calls  his  life  a  living,  perpetual,  death;  compares 
him  to  the  multiform  monster  Scylla  and  to  one  who 
has  been  turned  into  the  nature  of  a  beast;  and  com- 
ments on  the  mark  put  on  Cain,  which  he  regards  as 
a  symbol  that  sin  is  a  living  death. 

The  sixth  apocalyptical   principle  is   presented  in 

xiii,  II  to  //,  in  the  figure  of  a  second  beast,  which 

joins  the  first  in  serving  Satan,  pretends  to  perform 

miracles,  and  pesuades  people  to  sin  and  to  receive 

Cain's  mark.      In  the  next  sections  {xvi,  ijj  xix,  20) 

this  beast  is  called  the  Pseudo  Prophet,  and  in  the 

corresponding  letter  he  is  called  Balaam.     The  pecu- 

*0n  Cain  and  His  Birth,  ly  to  20  ;  Sacrifices  of  Abel  and 
Cain,  I,  2,  I  J ;  The  Worse  Against  The  Better,  14,  46 ;  On 
Cain's  Posterity,  11 ;  Questions  and  Solutions,  i,  75,  76. 

f'Cain,  the  symbol  of  wickedness,  will  not  die."  On  Fugi- 
tives, 12. 


242  Man  and  His  Divine  Father 

liar  words  of  xtit^  10  show  that  St.  John  here  has  in 
mind  Balaam  as  a  symbol  of  false  religion  producing 
gross  wickedness  ending  in  the  destruction  of  the  sin- 
ner. These  say,  "If  any  man  is  for  captivity,  into 
captivity  he  goes.  If  any  man  shall  kill  with  the 
sword,  with  the  sword  must  he  be  killed." 

The  story  of  Balaam,  as  told  in  Nutnbers,  xxii, 
xxiii,  xxxi,  8;  Joshua  xiii^  22,  was  held  by  the  Jews 
as  of  great  importance  and  significance.  Balaam 
became  a  typical  name  for  false  religion  that  leads  to 
gross  sin  and  ruin ;  and  the  name  was  abhorred. 

At  the  Christian  era  a  large  number  of  perverting 
philosophers  held  that  the  doctrines  of  the  Jews  were 
the  opposite  of  the  truth,  that  Jehovah  was  an  en- 
slaver of  men,  and  Satan  was  their  deliverer,  that 
Adam  in  sinning  attained  moral  character,  and  that 
Cain  should  be  honored.  The  holders  of  these  doc- 
trines were  called  Cainites  and  Balaamites.  The 
name  Balaam  (or  Bilgham)  means  either  "Vain  Peo- 
ple," or  "Ruinous  People."  In  the  latter  sense  it  is 
nearly  the  same  as  the  Greek  word  Nikolaos,  and  so 
the  name  Nikolaitan  became  synonymous  with  Balaam- 
ito.  In  the  Hebrew  ideas,  Cainites  and  Balaamites, 
or  Nikolaitans,  were  joined  together,  and  both  Cain 
and  Balaam  were  regarded  as  types  of  false  philoso- 
phies joined  to  gross  sin. 

All  of  this  is  fully  shown  by  Philo.  E.  G.  The 
conception  that  Cain  was  a  philosopher  he  shows  in 
such  words  as  these,  "You  philosophers  say  you  have 
been  admirably  instructed  by  your  guide  and  teacher 
Cain,  who  advised  you  to  honor  the  nearest  forces,  in 
preference  to  The  Cause,  who  was  remote."  *     "Cain 

*0n  Cain's  Posterity,  xi. 


Philosophy  in  the  New  Testament       243 

is  a  symbol  of  opinion  which  refers  all  things  to  the 
mind."f  The  habit  of  associating  Cain  and  Balaam 
as  similar  characters,  Philo  shows  in  many  para- 
graphs, |  E.  G.  "Balaam,  a  symbol  of  a  Vain  Crowd 
{bilg-gaj)i)  of  contradictory  opinions,  *  *  *  Every 
self-lover,  by  surname  Cain,  etc."  Here  he  also  calls 
Balaam's  sophistries  ^'' Base  coinage.'' \  Referring  to 
Ex.  xxt,  14,  Philo  says,  "If  any  one  attacks  his 
neighbors,  wishing  to  slay  them  by  treachery,  thou 
shalt  arrest  him  to  put  him  to  death."  In  the  same 
connection  he  says,  "The  soothsayer  Balaam  perished 
amid  the  heaps  of  the  wounded  because  he  tried  to  put 
the  mark  of  the  soothsayer's  sophistries  on  the  divinely 
inspired  prophesies."  § 

The  last  principles  of  the  apocalyptical  system  are 
repeated  in  Chapter  xiv.  The  Word  of  God,  as 
Paraklete  Lamb,  is  also  seen  as  Judge  and  as  Distrib- 
uter of  blessings. 

Comparing  this  third  section,  with  the  fifth  letter 

to  a  church,  we  find  the  correspondence  as  following: 

Chapter  Hi,  i  to  6. 

1.  The    speaker    has    the 
seven  spirits  of  God. 

/.    "Thou  hast  a  name  that 
thou  livest,  and  art  dead." 

2.  "Be  watchful." 

j>.    Strengthen    the    things 
that  are  ready  to  perish. 

^ Sacrifices  of  Cain  and  Abel,  i. 

XOn  The  Worse  Against  The  Better,  ch.  xxi.  See  also  Sac- 
rifices of  Cain  and  Abel,  xii;  On  Cherubim,  X ;  On  Abraham's 
Migration,  xx. 

\\0n  The  Confusion  Of  Tongues,  xxxi. 

%0n  The  Changes  Of  Scripture  Na7nes,  xxxvii. 


Chapters  xii  to  xiv. 
xiv,  6,  8,  Q,  ij,  Tj),  ly,  i8. 
Seven  spirits  are  sent  out. 

xiii,3, 14, 15.  Wickedness 
is  a  living  death,  like  Cain's 
life. 

xiii,  4,  7,  8.  The  beasts 
conquer  many. 

xiii,j,4,i2.  Many  accept 
a  living  death. 


244 


Man  and  His  Divine  Father 


j>.  "I  have  found  no  works 
of  thine  perfect  before  my 
God." 

J.  "Remember  how  thou 
hast  received,  and  didst  hear, 
and  keep  it." 

4..     "I  will  come  as  a  thief." 


/.  "Thou  hast  a  few  names 
which  did  not  defile  their  gar- 
ments.   They  are  worthy." 

4..  "They  shall  walk  with 
me  in  white." 

J.  He  that  conquers  shall 
be  arrayed  in  white. 

J.  "I  will  in  no  wise  blot 
his  name  out  of  the  book  of 
life." 

5.  "I  will  confess  his  name 
before  my  Father,  and  before 
his  angels." 


xiv,  13.    The  works  of  those 
that  die  in  the  Lord  follow  them. 


xii,  II.  Saints  conquer  be- 
cause of  the  word  of  their  tes- 
timony. 

xiv,  I,  2.  "The  hour  of  his 
judgment  is  come." 

18.  "The  grapes  of  the 
earth  are  ripe." 

xiv,  4,  J.  "These  were  not 
defiled.  They  are  without 
blemish." 

xiv,  I.  The  144,000  are  in 
white,  (See  viz,  g.) 


xiii,  8.  Some  names  are 
not  in  the  book  of  life  of  The 
Lamb. 

xiv,  4.  "These  follow  the 
Lamb.  These  were  purchased 
for  firstfruits  unto  God,  and 
unto  the  Lamb." 


The  Fourth  Section  is  Chapters  xv  to  xix,  75". 

In  this  section,  St.  John  introduces  the  first  prin- 
ciples only  by  songs  of  praise,  and  then  exhibits  all 
the  others  by  drawing  his  conceptions,  and  many  of 
his  phrases  of  this  section  and  of  the  fifth,  from  a 
selected  section  of  Isaiah,  which  is  Chapters  xi  to 
xiv.  He  recalls  the  figures  of  the  beast  and  the 
pseudo-prophet,  and  fits  them  into  his  new  descriptions. 

The  section  begins  {xv,  2)  with  a  figure  and  words 
drawn  from  £x.  xv,  where  the  children  of  Israel  are 
represented  as  gathered  on  the  shore  of  the  Red  Sea, 
and  singing  "The  Song  of  Moses."  This  reference 
to  £x.  XV  is,  however,  part  of  his .  use  of  Isaiah;  for 
Is.  xii  quotes  and  uses  parts  of  Ex.   xv;  and  these 


Philosophy  in  the  New  Testament       245 

three  sections  of  Exodus,  Isaiah,  and  The  Apocalypsg 
are  closely  alike  in  ideas  and  style.  The  pure  waters 
seem  to  be  a  common  feature  in  Ex.  xv,  2^j  Is.  xii,  j, 
and  Fs.  xxiii,  2,  j. 

"The  Song  of  Moses"  celebrates  the  overthrow  of 
hostile  horsemen.  St.  John  adapts  it  to  the  victory 
of  the  saints  over  the  beasts.  He  also  says  that  they 
sing  "The  Song  of  The  Lamb."  This  we  may  be 
sure  is  Es.  xxiii.  We  learn  this  from  Philo,  who  re- 
peatedly mentions  these  two  psalms  *  together  as  con- 
nected. He  represents  that  the  horses  and  riders  are 
appetites  and  passions;  mentions  God's  Word  as  the 
Saviour,  and  conceives  the  twenty-third  psalm  to  be 
an  utterance  of  The  Lamb  before  creation. 

By  a  few  words  in  verses  throughout  Chapter  xv, 
St.  John  suggests  the  first  apocalyptical  principles,  by" 
mentioning  heaven,  God's  works  and  ways,  his  king- 
ship over  the  ages,  his  purposes,  and  the  delay  in 
opening  the  temple. 

The  eighth  apocalyptical  principle,  viz.,  the  state 
and  prayer  of  the  blessed  dead,  is  presented  in  xv,  j,  4, 
and  again  in  xvi,  6. 

The  ninth,  tenth,  and  eleventh  apocalyptical  prin- 
ciples, the  contests  of  God  and  his  people  with  wicked 
men,  are  the  subjects  of  Chapters  xvi,  xvii. 

From  Daniel  ix  is  drawn  a  figure  of  God  (by  the 
seven  spirits)  pouring  wrath  upon  the  wicked.  The 
spirits  are  connected  with  "The  Word  of  God"  by 
issuing  from  The  Tabernacle  {xv,  5)  where  was  the 


'^On  The  Allegories  Of  The  Sacred  Laws,  it,  2^  ;  On  Dreams, 
i,  41,  42;  On  Noah's  Plantation,  12  to  24;  On  The  World,"/; 
On  Cain's  Posterity,  /j/  On  Drunkenness,  2g ;  On  Seeking  In' 
Strmtion,  2g. 


246  Man  and  His  Divine  Father 

seven  branched  lampstand,  and  by  mention  of  "A 
great  voice"  (jxvi,  i). 

The  apocalyptical  doctrine  that  sin  is  a  living  death 
is  a  feature  of  several  sections  of  T/ie  Apocalypse  {vi, 
16 J  ix,  6;  xiii^  J,  etc.\  Here  it  is  suggested  in  xvi^ 
p,  and  again  in  xvii,  S,  11. 

The  symbolical  exhibition  of  the  nature  of  intel- 
lectual irreligion  (the  sixth  apocalyptical  principle)  is 
completed  in  xvi,  ij,  14,  by  the  figure  of  three  unclean 
frog-like  spirits  issuing  from  the  mouths  of  the  dragon, 
the  beast  and  the  false  prophet  (the  second  beast). 

The  latter  apocalyptical  principles,  the  conflicts  of 
God  and  good  men  with  wicked  men,  and  the  defeat 
of  the  wicked,  and  the  approach  of  the  day  of  judg- 
ment, are  symbolized  in  xvi,  14^  15^  by  a  figure  from 
Judges  IV,  6;  v,  ipj  Josh,  xii,  21  j  IT.  Chron.  xxxv, 
24,  2j;  Zech.  xii,  11,  12,  where  is  described  an  over- 
throw of  thirty-two  kings,  and  again  the  death  of 
Josiah,  King  of  Israel,  both  of  which  occasioned 
famous  wailings  in  the  Valley  of  Mageddon,  on  the 
edge  of  Jezreel.  Here  St,  John  uses  this  name  and 
history  to  symbolize  the  unavailing  assaults  of  sinners 
on  God's  plans. 

Chapters  xvii,  xviii,  are  additional  figures  of  the  lat- 
ter apocalyptical  principles,  the  efforts  and  the  defeat 
of  wickedness.  Here  St.  John  draws  his  figures 
largely  from  the  general  ideas  of  Is.  xiii^  xiv,  where 
Babylon  is  made  a  symbol  of  gross  and  seductive 
wickedness.  Yet  the  figures  used  here  are  chiefly 
common  apocalyptical  ones. 

The  seductive  wickedness  is  also  figured  as  a  wan- 
ton woman,  riding  a  scarlet  beast,  that  has  seven 
heads  and  ten  horns.     This  seems  to  be  the  same 


Philosophy  in  the  New  Testament       247 

symbolism  as  that  of  the  beasts  in  Daniel  (see  page 
156),  or  the  beast  is  one  of  the  "Images  of  the  beast" 
that  are  spoken  of  in  Rev.  xiii,  14,  15. 

St.  John  uses  very  mysterious  language  in  ocvii,  S, 
p,  II,  12.  "The  beast  that  thou  sawest  was,  and  is 
not,  and  is  about  to  come  up  out  of  the  abyss  {abad- 
don),  and  to  go  into  perdition  (abaddoii)  (see  page  237) 
*  *  *  The  heads  are  seven  kings;  five  are  fallen;  one 
is;  the  other  is  not  yet  come  *  *  *  And  the  beast 
that  was  and  is  not  is  himself  an  eighth,  and  is  of  the 
seven,  and  he  goeth  into  perdition,"  All  this  is  some- 
thing that  is  common  in  the  apocalyptical  ideas  and 
symbols.  Philo  says,*  "As  our  soul  consists  of  eight 
portions,  being  divided  into  the  rational  and  irrational 
individuality,  and  as  this  last  is  divided  into  seven 
parts,  viz.,  five  senses,  speech  and  sexuality,  so  these 
seven  parts  are  among  the  causes  of  wickedness, 
wherefore  they  fall  under  the  judgment.  But  death 
of  the  mind  is  its  wickedness.  V/hoever,  therefore, 
slays  the  mind,  mingling  folly  in  it,  will  dissolve  (or 
paralyze)  also  the  seven  irrational  parts." 

In  another  place  Philo  says  almost  the  same,  but 
instead  of  saying  "Slays  the  mind,"  he  says,  "If  any 
one  slays  the  eighth,  that  is  to  say  Cain,  the  ruler  of 
them  all,  he  will  paralyze  (or  dissolve)  all  the  seven."  f 
The  peculiar  phrases  of  xvii,  8,  11  are  the  allegori- 
cal figures  of  sin  as  a  living  death  (see  page  241). 

Chapter  xix  closes  the  section  at  verse  15.  It 
exhibits  the  conflict  with  sin  as  continuing  till  the 
judgment  day.  The  idea  of  the  end  as  a  marriage  of 
The  Lamb  may  be  derived  from  Is.  xlix,  18;  liv,  j; 

*Questions  and  Solutions,  i,  75. 

'\0n  The  Worse  Against  The  Better,  4.6. 


24B  Man  and  His  Divine  Father  ] 

Ixi,  10 J  lxit,j;  or  from  Fs.  xxiii,  j",  "Thou  preparest  i 
a  table  before  me." 

Verses  10  and  11  figure  the  presence  of  The  Word  j 
of  God  as  The  Witness,  The  Faithful  and  True. 
While  this  is  closely  in  the  lines  of  the  apocalyptical , 
system,  it  is  here  a  new  version  of  Is.  xi,  2  to  5.  The  \ 
conception  that  he  wars  and  destroys  (verse  11)  is  also  j 
an  epitome  of  Is,  xi,  4,  etc.  ' 

The  idea  that  the  eyes  of  The  Word  are  as  flames  : 
(verse  13)  is  one  that  Enoch  also  exhibits.     The  idea  ■ 
is  that  the  eyes  search  the  darkness,  and  illuminate 
souls.     These  words  are  part  of  a  long  and  most  inter-  i 
esting  part  of  the  apocalyptical  literature. 

Gen.    /,  2  brought  forward   the   ideas  that   God's 
Word  is  Light,  and  is  the  Divider  of  light.     It  also  j 
says  that  The  Word  breathed  into  Adam  a  breath 
{nishmdh,  spirit)  which  made  him  a  soul.      Later  the 
apocalyptical  writers  made  much  use  of  the  idea  that  1 
the  nishmdh  was  an  illumination  and  a  continual  pres- 
ence of  The  Word,   as  a  Paraklete  and  a  wisdom.  ' 
They  connected  this  with  Gen.  xv,  g  to  ly,  which  say,  j 
"When  it  was  dark,  a  smoking  furnace  and  a  flaming 
torch  passed  between  the  pieces  of  Abraham's  sacri-  j 
fices. " 

About  this   Philo  says,   "The  divisions  (of  Abra- 
ham's sacrifices)  became  six,  so  that  The  Word  which 
divided  them  made  up  the  number  seven.     And  some- 
thing like  this  seems  to  be  exhibited  in  the  matter  of 
the  sacred  candlestick  *  *  *  because  the  number  six  ■ 
is  divided  into  two  triads  by  The  Word,  which  itself  i 
makes  the   seventh,    and   is   placed   in   the    midst  of  | 
them."* 

*lVho  Is  Heir  Of  Divine  Things?  ch.  4.3.     See  p.  149. 


Philosophy  In  the  New  Testament       249 

These  ideas  further,  in  Philo's  books,  became  de- 
scriptions of  The  Word  of  God  as  the  Divider  of  light, 
and  as  "The  Conviction"  {Elenchos)  who  aroused  and 
enlightened  the  consciences  of  men,*  and  who  is  alle- 
gorically  like  a  sharp  sword  issuing  from  a  mouth. 

These  ideas  passed  into  the  canonical  Scriptures  in 
Prov.  XX,  27,  where  it  is  said  "A  flame  (or  lamp)  of 
Jehovah  is  the  nishmdh  of  a  man,  searching  all  the 
innermost  parts  of  the  body. 

In  the  book  of  Enoch  this  became  a  description  of 
The  Son  of  Man  as  having  eyes  like  a  flame  {Enoch  cvt, 
2)  and  a  sword  before  his  face  {Enoch  Ixii,  2;  Ixiit,  11). 

Finally  these  ideas  are  used  by  St.  John,  who  says 
in  Rev.  i,  12,  "I  saw  in  the  midst  of  the  candlesticks 
one  like  The  Son  of  Man,  *  *  *  and  his  eyes  were 
like  a  flame  of  fire."  In  using  Is.  xt,  2  to 3,  he  finds 
there  the  words,  "The  spirit  of  Jehovah  shall  rest 
upon  him,  the  spirit  of  wisdom  and  understanding. 
*  *  *  With  righteousness  shall  he  judge  the  poor,  and 
reprove  with  equity.  *  *  *  And  righteousness  shall 
be  the  girdle  of  his  loins,  and  faithfulness  the  girdle 
of  his  reins. "  This  St.  John  brings  into  this  fourth 
section  of  The  Apocalypse,  and  in  xix,  10  to  /j",  he 
blends  it  with  Is.  xi  2  to  /,  and  describes  The  Word  of 
God  as  having  flaming  eyes,  and  a  sword  before  his 
mouth;  and  describes  him  as  "The  Faithful  and 
True";  and  says,  "The  testimony  of  Jesus  is  the 
spirit  of  prophecy." 

The  phrases  of  xix,  75  are  an  expression  of  almost 
all  of  the  apocalyptical  system;  but  they  are  also  de- 
rived from  Is.  xi  to  xiv.  "A  rod  of  iron"  is  "The  rod 
of  his  mouth"  {Is.  xi,  4). 

*Who  Is  Heir  Of  Divine  Things?  ch.  26. 


250 


Man  and  His  Divine  Father 


In  xix,   I  to  IS  occur  the  phrases  corresponding 
with  the  fourth  letter,  as  follows: 


Rev.  ii. 
18.    The  Son  of  God  has 
flaming  eyes. 

2j.     I  will   give   according 
to  your  deeds. 


20,  2j.    A  pseudo-prophet- 
ess is  denounced. 

2j.     "I  will  kill  her  child- 


2j.    "I  am  he  who  searches 
reins  and  hearts." 

24.     Some  know  not  (or  do 
not  approve)  Satan's  darkness. 

24.    "I  cast  on  you  no  other 
burden." 


2_5.     "Hold  till  I  come." 

26,  2'j.  "He  shall  rule  them 
with  a  rod  of  iron  ...  as  I  also 
received  from  my  Father." 

28.  "I  will  give  him  the 
morning  star." 


Rev.  xix. 
12.    The  Faithful  and  True 
has  flaming  eyes. 

7,  8.  The  Bride  is  in  fine 
linen.  The  fine  linen  is  the 
righteous  deeds  of  the  saints. 

2,3.  A  seductive  woman, 
called  Babylon,  is  judged. 

Is.  xiii,  16;  xiv,  21,  22 
make  the  same  idea. 


2.  The  woman  who  serves 
Satan  corrupts  the  world. 

Ex.  XV,  ^5,  26.  "I  will  put 
none  of  the  plagues  upon  thee 
which  I  have  put  upon  the 
Egyptians." 

7.    The  marriage  is  coming. 

75.  "He  shall  rule  them 
with  a  rod  of  iron." 


See  below. 


Rev.  xxii,  16,  says  "I  am  the  root  and  offspring  of  David,  the 
bright,  the  morning  star."  This  sends  us  directly  to  Is.  xi,  i. 
Then  that  section  of  Isaiah  proceeds  to  say  {xi,  12 ;  xiii,  2), 
"The  Lord  will  set  up  an  ensign."  It  goes  on  to  say  of  Babylon 
(xiv,  12),  "How  art  thou  fallen  from  heaven,  O  day  star.  Son  of 
the  morning."  The  promise  is  that  the  saints  will  have  glory  and 
leadership  greater  than  Babylon's. 

In  such  sentences  St.  John  is  teaching  us  how  to 
read  the  book  of  Isaiah,  and  indicating  that  Isaiah  is 
the  source  of  much  of  the  apocalyptical  system. 
Isaiah,  from  Chapter  xi  to  the  end,  is  of  the  char- 
acter of  a  commentary,  a  paraphrase,  and  an  enlarge- 
ment of  Chapters  xi  to  xiv.     E.  G. ,  Ixiii  (which  may 


Philosophy  in  the  New  Testament       251 

have  suggested,  in  Rev.  xix,  ij,  the  figure  of  gar- 
ments dipped  in  blood)  hints,  in  verse  11,  at  some 
recognized  connection  between  Ex.  xv  and  Ps.  xxiiij 
for  it  says,  "Where  is  he  that  brought  them  up  out 
of  the  sea  with  the  shepherd  of  his  flock?" 

Every  element  of  the  apocalyptical  system  is  seen 
repeatedly  in  the  last  twenty-seven  chapters  of  Isaiah; 
whether  it  be  the  recognition  of  the  Creator  (xliii,  i) 
or  "The  Word"  and  the  decrees  {xl,  10 ;  h\  11),  or 
the  "Son  of  Man"  before  creation  {Ixvi,  7),  or  the 
preordained  church  {Ixvi^  c?,  p),  or  "The  Anointed 
One"  {xlv,  i),  etc. 
T/ie  Fifth  Section  is  Chapter  xix,  16  to  21. 

This  section,  on  a  first  reading,  may  appear  to  be 
only  a  continuation  of  the  consummation  spectacles 
and  promises  that  conclude  the  fourth  section.  But 
St.  John  has  indicated  by  the  third  letter  that  (in  con- 
nection with  Chapters  xv  to  xix)  it  is  a  distinct  section. 
In  fact  it  is  as  rich  as  the  others  in  the  light  which  it 
throws  on  the  sources,  methods,  and  spirit  of  the 
apocalyptical  system. 

Like  the  preceding  section  and  its  correspondent 
letter,  this  one  is  based  on  the  conceptions  and 
phrases  of  Is.  xi  to  xiv  and  Ex.  xv,  with  suggestions 
from  later  chapters  of  Isaiah. 

In  verses  11,  12,  and  16,  the  names  of  The  Word 
of  God,  ' ' King  of  Kings,  and  Lord  of  Lords, ' '  although 
primarily  derived  from  Dent,  x,  17,  are  common  to  the 
apocalyptical  system,  and  are  used  by  the  book  of 
Enoch.  Philo  also  speaks  often  of  a  great  and  mys- 
terious name  of  God.  Since  the  last  half  of  Isaiah  is 
such  a  repository  of  the  apocalyptical  system,  the 
"Name  which  no  one  knoweth  but  he  himself"  {Rev. 


252  Man  and  His  Divine  Father 

xix,  12)  may  be  perhaps  found  there,  where  the  com- 
mon name  is  "Lord  of  Hosts";  and  where  it  is  said, 
"I  am  Jehovah  thy  God,  the  Holy  One  of  Israel,  thy 
Saviour"  (xliii,  3  and  often),  and  "The  God  of  the 
whole  earth  shall  he  be  named"  {liv,  5).  Here,  how- 
ever, St.  John  may  be  following  the  lead  of  Is.  xii,  4, 
which  says  "Call  upon  his  name!  Make  mention  that 
his  name  is  exalted";  which  again  is  associated  with 
Ex.  XV,  J,  which  says,  "Jehovah  is  his  name." 

In  verse  17,  St.  John  presents  an  angel  standing  in 
the  sun,  calling  on  carrion  birds  to  feast  on  slaught- 
ered kings  and  mighty  men.  This  is  primarily  in  line 
with  Is.  xii'i,  where  the  heavens,  and  stars,  and  con- 
stellations, and  the  sun  and  moon  are  figured  as  dis- 
turbed by  sin,  which  ends  in  a  great  destruction  of  the 
wicked,  over  whom  wild  beasts  revel,  and  whom 
ostriches  succeed.  This  again  is  in  line  with  £x.  xv, 
which  is  a  rejoicing  over  the  drowning  of  Pharaoh's 
host.  Probably  also  it  is  derived  in  part  from  £zek. 
xxxix,  77,  etc.,  and  is  much   influenced  by  Is.  xxxiv. 

In  verse  20  the  lake  of  fire  and  brimstone  is  the 
common  idea  in  Enoch,  but  here  it  seems  to  be  sug- 
gested by  Is.  xiv,  p,  "Sheol  from  beneath  is  moved 
for  thee,  to  meet  thee  at  thy  coming."  In  verse  20 
St.  John  resumes  the  common  apocalyptical  ideas  and 
figures.  For  the  second  time  he  calls  the  second 
beast  {0/  xiii,  11  to  ly;  xvi,  ij,  14)  a  Pseudo-Prophet. 
By  this  name  he  calls  up  the  sixth  apocalyptical  prin- 
ciple, and  joins  the  condemnation  of  false  doctrine  to 
the  condemnation  of  gross  sin  symbolized  by  Babylon. 
In  this  he  prepares  a  correspondence  with  the  third 
letter,  in  which  the  followers  of  the  Pseudo-Prophet 
are  called  Balaam  and  Nikolaitans 


Philosophy  in  the  New  Testament       2§2 

Turning  now  to  the  corresponding  letter  to  a 
church,  that  of  Pergamun  {J^ev.  h\  12  to  77),  a  few 
observations  are  necessary  before  comparing  it  with 
the  section. 

This  church  is  said  to  dwell  "Where  Satan's  throne 
is."  This  might  be  said  of  any  place,  but  is  especially 
appropriate  here,  because  the  section  has  described 
Babylon  and  Kings  destroyed  for  serving  Satan,  and 
this  is  derived  from  Is.  xi  to  xiv,  where  xiv,  13  espe- 
cially speaks  of  the  boastful  throne  of  Babylon. 

The  name  Antipas  in  Rev.  it,  zj,  is  evidently  a  cor- 
ruption of  the  text  for  autoptos.  The  Greek  text  is 
declared  by  scholars  to  be  uncertain.  The  Syriac 
text,  however,  says  "My  truth  was  seen  (In  Greek 
this  might  be  autoptos),  He  my  Witness,  my  Faithful 
One,  He  that  was  killed  among  you."  The  corre- 
spondence with  ch.  xix  shows  that  this  was  Jesus. 

The  saying  "Was  slain  among  you"  seems  to  be 
like  St.  Paul's  words  to  the  Galatians.  "Before 
whose  eyes  Jesus  Christ  was  openly  set  forth  crucified. " 

This  letter,  like  the  one  with  the  preceding  section, 
has  many  of  its  correspondences  with  Is.  xi  to  xiv,  and 
especially  with  xiii,  p,  which  says,  "The  day  of 
Jehovah  cometh,  cruel,  with  wrath,  and  fierce  anger." 

Comparing  the  fifth  section  with  the  third  letter, 
there  are  the  following  correspondences. 


Chapter  it. 
12.     "The  sharp  two-edged 
sword." 

/J.     "Satan's  throne." 


13.     "Thou  didst  not  deny 
my  truth." 


Chapter  xxi. 
21.     "The  sword  that  issued 
from  his  mouth." 

ig.  Babylon's  throne 
claimed  to  be  exalted  above  the 
stars.    Is.  xiv,  13. 

20.  The  Pseudo  Prophet  is 
condemned. 


254 


Man  and  His  Divine  Father 


I  J.  The  Witness  (Christ)  is 
seen. 

//,  75.  Balaamites  and 
Nikolaitans  are  condemned. 
(See  page  242.) 

16.  "Repent.or  I  come,"etc. 


16.  "I  will  make  war  with 
the  sword  of  my  mouth." 

ij.  "I  will  give  of  the  hid- 
den manna."  (Fiom  the  ark  in 
the  sanctuary.) 


ly.  "I  will  give  him  a  clean 
stone,  and  on  the  stone  a  new 
name,"  .  .  . 

77.  " — which  no  one  know- 
eth  but  he  that  receiveth  it." 


ji.     The    Word    is     'The, 
Faithful  and  True." 

20.     The    Pseudo  Prophet 
and  the  beast  are  condemned. 


75  to  20.  The  scenes  are  of 
the  judgment. 

21.  The  rest  were  killed 
with  the  sword  which  came  out 
of  his  mouth. 

XV,  5.  The  tabernacle  was 
opened. 

xix,  18.  The  supper  of  the 
Lamb  is  announced. 

Ps.  xxiii,  5.  "Thou  pre- 
parest  a  table  before  me." 

The  ark  also  contained  the 
stone-tables  of  the  law,  with  the 
name  Jehovah. 

xix,  16.  "He  is  King  of 
Kings  and  Lord  of  Lords." 


The  mysteriousness  and  greatness  of  the  names  of 
the  Word  of  God  are  great  and  central  features  in  the 
apocalyptical  system.  On  page  151  it  has  been 
shown  how  many  these  names  were,  and  how  great 
and  important  were  the  conceptions  for  which  they 
stood. 

Philo,  besides  mentioning  other  names,  says, 
"God's  Firstborn  Word,  is  the  great  Archangel  of 
many  names.  He  is  called  The  Beginning,  and  The 
Name  of  God,  and  The  Word,  and  Man  after  God's 
likeness."     {On  The  Confusiofi  Of  Tongues,  ch.  jS".) 

The  book   of  Enoch   says   that   the   fallen    angels 
asked    to    "See    the    secret    name,  *  *  *  and    might 
tremble  before  that  name"  {Enoch  Ixix,  14). 
The  Sixth  Sectiofi  is  Chapter  xx. 

This  section  exhibits  only  the  consummation  scenes 


Philosophy  in  the  New  Testament       255 

of  the  last  struggles  of  wickedness,  the  judgment,  and 
the  state  of  the  dead. 

It  figures  the  immortal  life  as  two  resurrections. 
The  first  is  the  life  of  saints  with  God  before  the 
judgment.  It  figures  it  under  the  indefinite  symbol 
of  a  thousand  years.  The  state  is  the  same  that  is 
exhibited  in  other  figures  in  other  sections  {v,  loj  vi, 
g  to  II;  XIV,  4;  xix,  I  to  6).  It  is  said  that  the 
wicked  "Lived  not,"  but  this  can  only  mean  that 
their  kind  of  life,  like  Cain's,  is  not  to  be  called  life. 

During  the  thousand  years,  Satan  is  bound,  as  re- 
spects the  righteous  dead,  but  on  earth  is  deceiving 
the  nations.  The  loosing  of  Satan  seems  to  be  only  a 
figurative  statement  that  Satan's  influence  on  earth 
will  continue  till  the  judgment,  and  that  then  he  will 
contend  against  the  bliss  of  the  saints. 

In  verse  8,  "Gog  and  Magog"  is  the  common 
Hebrew  and  Arabic  name  for  the  Scythians,  the  Sla- 
vonic and  Tartan  tribes  of  Asia  and  Europe.  They 
were  greatly  feared,  and  are  therefore  here  a 
good  symbol  of  fierce  and  devastating  wickedness. 
Much  is  said  of  Gog  and  Magog,  in  Ezekiel  xxxviii^ 
xxxix. 

This  section  is,  in  almost  all  its  features,  very  like 
Enoch's  allegories  in  its  chapters  xii  to  xxvii,  which  say 
that  he  goes  into  the  presence  of  "The  Majestic  and 
Honored  One,"  and  sees  there  the  blessed  saints.  He 
is  sent  to  the  spirits,  who  are  bound  in  an  abyss  of 
fire.  He  sees  the  wicked  spirits  also  on  earth  waging 
battle.  He  says,  "Their  bodies  will  be  destroyed  till 
the  day  of  the  great  judgment."  He  also  mentions 
"The  Blasphemers,"  as  Rev.  xx,  /o,  mentions  The 
Pseudo  Prophet. 


256 


Man  and  His  Divine  Father 


Comparing  this  section  with  the  second  letter,  the 
correspondence  is  as  follows: 


Chapter  it. 

8.  Christ  is  "The  First  and 
the  Last." 

/,  18.  Names  this  same 
name,  and  adds,  "I  have  the 
keys  of  death  and  Hades." 

Q.  "I  know  thy  tribulation 
and  poverty;  but  thou  art  rich." 

Q.  Blasphemy  of  Satan's 
congregation  is  mentioned. 

10.  "The  Devil  is  about  to 
cast  some  of  you  into  prison, 
that  ye  may  be  tried.  Ye  shall 
have  tribulation  ten  days." 

TO.  "Be  faithful  unto  death. 
I  will  give  the  crown  of  life." 

11.  "He  shall  not  be  hurt 
by  the  second  death." 


Chapter  xx. 

I.  An  angel  unlocks  the 
abyss,  and  relocks  it. 

ij.  Death  and  Hades  give 
up  the  dead. 


/.  Saints  were  beheaded 
for  Christ,  but  went  to  bliss. 

5,  10.  The  Pseudo  Prophet 
is  with  Satan. 

J,  7.  "Satan  must  be  loosed 
a  little  time  .  .  .  and  shall  de- 
ceive." 

12.  "They  were  judged  ac- 
cording to  their  deeds." 

4.  Saints  beheaded  for 
Christ  reign  with  him. 

14.  "This  is  the  second 
death,  the  lake  of  fire." 


The  Seventh  Section  is  Chapters  xxi  and  xxii,  i  to  j. 

In  this  section,  art,  rhetoric,  and  philosophy  use 
infinite  resources  to  portray  the  consummation  of  the 
purposes  of  God.  The  canonical  Scriptures,  and  the 
apocalyptical  literature  are  made  to  contribute  many 
of  their  most  significant  and  most  cherished  elements, 
to  show  the  bliss  of  the  redeemed,  and  to  describe  him 
who  was  The  Beginning,  The  Alpha,  and  The  Lamb, 
as  now  glorying  in  the  names  End,  Lord,  Bridegroom, 
and  Omega, 

From  Genesis  are  brought  the  "Coming  down  from 
God,"  The  first  light,  The  sun  and  moon  ,The  night, 
The  first  heaven  and  the  first  earth.  The  name  Lord 
God,  The  Spirit,  The  Beginning,  The  water  of  life. 
The  paradise.  The  river.  The  tree  of  life.  The  curse, 


Philosophy  in  the  New  Testament       257 

and  Death.  And,  instead  of  the  rebellious  woman  of 
Eden,  is  the  Wife  of  Christ. 

From  Isaiah  are  brought  such  conceptions  as  Jeru- 
salem, The  Holy  City,  The  Temple,  The  Husband 
and  Wife,  The  First  and  the  Last,  Thirst,  Water, 
Light,  Tears,  The  root  and  offspring  of  David,  The 
walls  and  gates  of  the  Holy  City,  and  The  Lamb. 

Enoch  had  already  made  familiar  to  the  Jews  the 
phrases,  The  beginning  and  the  end,  Eating  and  dwel- 
ling with  the  Son  of  Man,  Conquering,  A  new  heaven, 
The  tree  of  life,  A  paradise.  Light,  The  root,  rod,  or 
plant  of  God,  The  sitter  on  the  throne,  Sheol  and  Hades 
giving  up  the  dead.  Water  of  life,  and  The  lake  of  fire. 

The  twelfth  chapter  of  Daniel,  which  is  itself  very 
much  like  Enoch's  last  chapters,  had  made  familiar 
many  phrases  of  Jiev.  xxii,  i  to  5. 

Comparing  this  seventh  section  with  the  first  letter 
to  the  churches,  the  correspondence  is  as  follows: 


Chapter  it. 

1.  ''These  things  saith  he 
that  holdeth  the  seven  stars,  he 
that  walketh  in  the  midst  of  the 
seven  golden  lampstands." 

2,3.  "I  know  thy  works, 
and  thy  toil  and  patience,"  etc. 

2.  "Thou  canst  not  bear 
evil  men,  and  didst  try  them 
which  call  themselves  apostles 
and  are  not." 

5.  "Or  I  will  move  thy 
lampstand  out  of  its  place." 

6.  "Thou  hatest  the  deeds 
of  Nikolaitans,  which  I  also 
hate." 


Chapters  xxi,  xxii. 

xxi,j.  The  tabernacle  of 
God  is  with  men. 

xxii,  I.  "The  throne  of 
The  Lamb."    (See  i,  13.) 

xxii.  J.  His  servants  shall 
do  him  service. 

xxi,  2y.  "There  shall  in  no 
wise  enter  into  it  anything  un- 
clean, or  he  that  maketh  an 
abomination  and  a  lie." 

xxi,  23.  "The  Lamb  is  the 
lamp."  (Compare  i,  13,  16,  20, 
and  see  page  249.) 

xxi,  8.  "For  the  abomin- 
able, and  murderers,  and  for- 
nicators, and  sorcerers,  and 
idolators,  and  all  liars,  their 
part  shall  be,"  etc. 


258 


Man  and  His  Divine  Father 


7.    "The  tree  of  life  which 
is  in  God's  Paradise  (park)." 


xxii,  2.  "On  this  side  of 
the  river,  and  on  that,  was  the 
tree  of  hfe." 


The  Peroration.      Chapter  xxii,  6  to  21. 

At  verse  6  St.  John  seems  to  resume  the  lines  of 
conception  and  of  expression  which  he  had  used  in 
Chapters  t,  it,  Hi.  He  alternates  between  conceived 
words  of  Jesus  and  of  an  angel  and  words  of  his  own 
responsive  spirit.  What  was,  in  the  first  chapters,  the 
opening  of  a  door,  is  here  the  view  that  fills  the  eye  of 
a  spirit  within  the  palace,  and  before  the  throne.  He 
writes  with  the  enthusiasm  of  a  soul  confident  of  the 
truth  and  value  of  his  words,  and  with  a  rapture  strong 
indeed,  but  sober  and  temperate. 


Summary  On  Inspiration. 

The  preceding  exhibit  of  the  apocalyptical  litera- 
ture has  served  the  double  purpose  of  displaying  part 
Apostolical  of  the  philosophy  of  the  New  Testament, 
inspiration.  ^nd  of  indicating  the  apostolical  theory  of 
inspiration. 

This  apostolical  theory  accepts  as  from  God's 
Word,  both  the  ancient  canonical  Hebrew  Bible,  and 
a  large  part  of  the  apocalyptical  system  and  literature. 
In  doing  this  it  adopts  that  theory  of  inspiration  (see 
page  160)  which  had  made  that  system  dear  to  Jews. 
It  affirms  that  there  are  selected  men,  to  whom  the 
Spirit  of  God,  from  above,  comes  with  special  revela- 
tions of  truth,  and  special  gifts  of  apprehension  of  that 
truth;  and  there  are,  or  have  been,  some  to  whom  it 
has  been  given  to  utter  truths  greater  than  the  men's 
minds  or  apprehensions,  great  fundamental  truths. 

It  admits,  also,  in  inspired  writers,  the  exercise  of 


Philosophy  in  the  New  Testament       259 

memory,  trained  powers,  logic,  use  of  ideas  of  other 
men,  taste,  imagination,  and  rlietorical  skill. 

It  approves  the  doctrine  that  God's  Spirit,  acting 
on  the  multitude  of  believers,  on  churches  and  schools, 
perhaps  in  slow  and  long  continued  processes,  pre- 
pares the  world  to  open,  explain,  and  formulate  truth. 

The  New  Testament,  with  the  authority  of  Jesus 
and  the  Apostles,  clarifies  and  completes  this  theory 
by  the  declaration  that  The  Holy  Spirit  (see  page  273) 
illuminates  believers,  helps  them  to  know  and  formu- 
late the  truth  and  will  of  God,  moves  them,  individu- 
ally and  as  a  church,  forward  in  the  apprehension  of 
the  Word  of  God  and  Christian  truth,  and  brings 
them  onward  in  Christian  character.  Multitudes,  in- 
deed, have  but  a  vague  notion  of  what  they  mean 
while  talking  of  the  "Gift  of  the  Holy  Spirit,"  or  of 
his  guidance;  but,  when  understood,  it  is  the  Christian 
recognition  of  the  philosophy  that  finds  God's  truth 
in  the  faith  of  the  enlightened  Hebrews. 

Probably  many  persons  invert  and  pervert  one  chief 
element  in  the  philosophy  of  inspiration.  They  erect 
the  doctrine  that  the  inspired  Apostles  and  Evangel- 
ists are  the  guarantors  of  the  Divinity  and  Divine 
Truth  of  Jesus.  This  is  not  apostolical  doctrine.  To 
the  Apostles,  Jesus  is  the  source  of  truth,  and  is  The 
Word  of  God.  They  do  not  accept  him  on  account  of 
the  apocalyptical  prophecies,  but  they  value  those 
prophecies  because  his  wisdom,  his  character,  his  life, 
and  his  acts,  have  shown  their  imperishable  glory. 


INDEX    OF   TOPICS 


Abaddon,  237,  247. 

Abba,  310. 

Abel's    blood,    121,    122,    230, 

234. 
Above,  see  anotJien. 
Abraham's  offering,  147,  248. 
Abstraction,  37,  38,  73. 
Abyss,  148,  230,  237,  255. 
Achidna,  241. 
Activities  of  beings,  ig,  21,  25, 

29,  38,  39,  48,  73,  82,  163, 

188,  208,  305,  307. 
Activities  of  God,  76,  83,  121, 

163,  173,  208,  220,  293,  301. 
Ad,  159. 
Adaptations  to  experience,  71, 

73- 
to  relation,  71,  72. 

Adotia  (Lord),  114. 

Adoption  of  God's  children  339. 

Adoration  of  God,  59,  73. 

Advents  of  Messiah.  (See  Pres- 
ence). 

Advocate,    144,  145,    146,    150, 
151,  238,  278,  279,  280. 

Aether,  78,  82. 

Agennetos,  225. 

Agnosticism,  06,  85,  86. 

Agnostos  Theos,  202. 

Aidios,  90,  176. 

A  ion,  90,  148,  149,  176,  226. 

Aition,  164,  166. 

Alpha. 

Allegories,  147. 

Alternative  law,  102. 

Altruism,  73. 

Amen,  236. 

Ambition  of  Eve,  118. 

Anastasis.   (See  Resurrection). 

Ancient  of  Days,  153. 


Angels,  147,  170:227,  231,  237. 

fallen,  151,  231,  237,  254. 
Anointed  One,  151,153,227,232. 
Anot/ien,  142,  178, 183, 184, 185, 

286,  341. 
Anthropomorphism,  86. 
Antipas,  253. 

Apocalypsis,  231,  310,  346. 
Apocalyptic  literature,  140,  221, 

226,  259. 
system,  140,150,209,210,221, 

225,  228,  230,  233,  250,  251, 

259- 
A  prion  ideas,  28,  33,  44,  45. 
Arbitrator,  144,  146,  280. 
Aristotle,  26,  27,  31,  33,  39,  291, 

304. 
Architypal  man,  144,  145,  150, 

170. 
Ark  of  testimony,  239,  254. 
Armageddon,  246. 
Assistance,  73. 

Association  of  ideas,  42,  43,  73. 
Astronomy  of  Jacob,  193. 
Atoms,  78,  109. 
Atonement,  132,  150,  208,  318 

to  339. 
Attention,  42,  73. 
Attraction,  78. 
Authority,  56,  58,  59,90,92, 130, 

216,  263. 
Autoptos,  253. 
Axioms  of  intuition,  71,  72,  73. 

Babylon  a  symbol,  246,  250, 253, 

346. 
Balaam,  Balaamites,  147,  151, 

157,  242,  243,  252,  254. 
Baptism,  204,  214. 
of  Jesus,  206,  207. 


349 


3  so 


Index  of  Topics 


Baptism  of  Spirit,  275. 

with  fire,  275. 

for  dead  bodies,  2g6. 
Baptist,  John  the,  203. 
Bard  (to  create),  109. 
Basis  of  Moral  Science,  54  to 

58,  115,  136,  164,  168. 
Bearing  sin,  145,  322,  324,  329, 

339- 
Blaspheming   the    Spirit,   274, 

277. 
Beasts,  The  apocalyptical,  147, 

151,  155,  156,  157,  209,  234, 

240,  242,  245,  247,  252. 
Beastliness,   27,   151,  155,  156, 

241,  247. 

Beast's  number  (666),  241. 
Before  creation,  145,  149,  226, 

240. 
Beginnings,  146,  158,  170. 
and  end,  104,   145;  146,  148, 
149,  150,317,318. 
Bemg,  22,  25,  33,  37,  38,  39,  47, 
48,  64,  66,  72,  88,  89,  90,  93, 
164,  272,  291  to  293. 
Beneficence  of  God,  51,  57,  58, 

159,67,91,  loi,  102. 
Birth    from    above    (see  a;io- 
the)i),  285,  286,  341. 
from  spirit,  283,  285,  287. 
from  water,  181,  283,  287. 
new,  341. 
Blaspheming  the  Spirit,  277. 
Bliss  of  saints,  151,  342. 
Blood  of  men,  181,  283,  284. 
of  the  Just  One,  230. 
of  the  Lamb,  236,  240. 
of  Jesus,  285,  326  to  331. 
and  water,  285. 
Its  voice,  121. 
Body,  59,  282,  308  to  311. 
Bond,  The  (The  Word  of  God), 
143,  145,  146,  148,  150,  171, 
228,  232. 
Book  of  life,  153,  231,  244,  346. 
Breastplate  of  judgment,    133, 

145,  146,  177,  197,  280. 
Breath  of  God,  138,  179,  248, 
284. 


Bride  of  Christ,  250,257,  346. 
Brimstone,  148,  237,  347. 

Cain,  a  symbol  of  sin,  147,  151, 

234,  241,243,  248. 
his  number  (666;,  241. 
Cainites,  242,  254. 
Candlestick,   the    sacred,    149, 

232,  238,  248,  249,  257.  347. 
Categories  of  knowledge,  32. 
of  Aristotle,  33,  44,  90. 
of  Kant,  33. 
of  Philo,  188. 
of  Man,  69  to  73. 
Cause,   The  First,  55,  74  to  86, 

92,  93,  99, 1 1 5,  163,  164,  166, 

190,  270. 
Causal  relation,  28,  54, 80, 92,99. 
Causation,  28,  36,  49,  56,  73  to 

83,  86,  91,  92,  94,  163,  164, 

190,  292,  299,  305,  322. 
in  Moral  Science,  54  to  61,  74, 

92,  299. 
Character,  22,   59,  89,  92,   100, 

277.  299,  301,  302,  307. 
Cherubs,  120,  231. 
Children  of  God,  59,  67,  147, 

164,  167,  192,  219. 
Chosen  One,  151. 

Ones,  153,  224,  231. 
Christos  (see  Anointed). 
Church,  The  Jews',  Qahal,  195. 
Classification,  37,  42. 
Coherence,  72,  78,  89. 
Comforter,  280. 
Combination,  73,  ']6,  78,  89. 
Common  sense,  17,  51,  212. 
Community,  68,  270,  322,  323. 
Conceptions,  37,  49,  53  to  61 ,  73. 
Conductive  philosophy,  5,  14  to 

20,  24,  25,  47,  52,  55,  67,  68, 

69,  76,  T],  83,  90,91,  96,  102 

to  107,  164,  168,  187,  190, 

212,  217,  295,  299,  301,  302, 

322. 
Conquering,  231,  233,  236,  244, 

257. 
Conscience,  59,  61  to  64,  72,  73, 

75.91.93.99.  102,  103,105, 


Index  of  Topics 


351 


116,  iig,  134,  142,147,  190, 
192,  205,  213,  214,  215,  269, 
305,  336. 

Consciousness,  16,  18, 19,  36,  37, 
39,  41,  42,  45  to  52,  57  to  64, 
67,  70,  72,  84,  86, 91,  93, 102, 
134,  142, 190,  212,  213,  214, 
216,  305. 

Conscientiousness,  62. 

Conservation  of  forces,  78,  80. 

Continuity,  24,  72,  103,  104. 

Conviction,  67,  144,  145,  147, 
iQi,  205,  213,  215,  249,  279. 

Correlation,  73,  76,  80,  90. 

Cosmos,  90,  146,  165. 

Cosmical  philosophy,  79,  212, 
216. 

Cosmological  law,  80. 

Cosmological  argument,  "j"] . 

Creation,  78,  108,  no,  115,  158, 

313- 

Creation  of  atoms,  78,  83,  165. 

Creator,  49  to  52,  56,  58  to  63, 
74  to  78,  83,  86,  88  to  95,  97, 
115,  126,  150,  164,  228,233, 

236,  345- 
Creed  of  Christianity,  330. 
Crime,  The  first,  121. 
Crisis  of  the  world.  200. 

Daimones,  174. 
Daniel,  Book  of,  154. 
Darius  the  Mede,  156. 
Day  of  judgment,  151,  153,  227, 
228,  231,  239,  244,  246,  254. 
Days  (1260'  240. 

(1290)  159. 

(2300) 157. 

(1335'  159- 

(3^)237- 
Days,  Ancient,  or  Head  of,  153. 
Dead,  The  state  of  the,  151,255. 
Death,  117,  119. 

the  second,  256. 

theliving,  241,242, 247,  255, 
Death  of  Jesus,  331  to  334. 
Decrees  of  God,  135,  143,  145, 

234- 
Deeds  (see  Activities). 


Defense,  22. 

Deification  of  law  and  force, 

79. 
Deity,  164. 
Dejnioitrj^ds,  164. 
Desert,  111,  103. 
Design,  51,55,  58,75,76,  91. 
Devils,  150. 
Dianoia,  27,  30,  167,  185,  213, 

313- 

Dimension,  143. 
Divine  Person,  74. 

Spirit,  135,  269  to  295. 

Word,  171. 
Division,  143,  145,  172. 

by  Logos,  143,  145,  148,  149. 
150,  172,  178,  198,215,  232, 
248. 
Doings  of  persons,  21,  30,  38  to 

46,  49,  62,  72,  78,  95. 
Dojuinus,  114. 
Doubt,  15,  85. 
Dove,  as  a  symbol,  207. 
Dragon,  239,  246,  347. 
Duty,  56  to  61,  99,  102, 103,  321. 

Echidna,  241. 

Education  of  Jews,  113,  124  to 

133.  283. 
Education  of    conscience,  63, 

116. 
Eide  (Plato's  Ideas),  90. 
El,  Eldh,   Elohiin,   no,   n4, 

115,  136,  167. 
Elect  (see  Chosen). 
Elements  of  matter,  78,  81. 
Elenchos  (see  Conviction). 
Emotions,  22,  62,  63. 
Empirical  thought,  71,  73. 
End  of  world,  151. 
Endor,  Witch  of,  140. 
Ends  of  life,  55  to  58, 62,  67,  "j^, 

91,  219,  299. 
Ends,  God's,  146, 148, 149,  299, 

317- 
Energy,  27,  38,  78,  80,  164,  304. 
Etioch,  Book  of,  152,  153,  157, 

222,  224,  227,  231,  232. 
Enthusiasm  of  humanity,  60,  73. 


35^ 


Index  of  Topics 


Entity,  48,  72. 

Eperotema,  214. 

Equation,    The   personal,  '40, 

72. 
Ergazomat,  313. 
Essence  (.otisia),  26,  33,  48,  165, 

291,  295. 
Essmes  (the  breastplate),  145. 
Essenes  (Jewish  sect),  134, 196. 
Eternity,  148,  158,  159. 
Ethics,  218. 
Eve's  sin,  118. 
Evening-morning,  157. 
Evolution  in  Nature,  80. 

of  doctrine,  144,  160. 
Exclusiveness  of  Deity,  86. 
Experience,  72,  126,  342. 
Expiation,  339. 

Faculties  of  persons,  24  to  52, 

187. 
Fall  of  man,  118,  119. 
Fallen  angels,  147,  151. 
False   prophet  (Balaam),  151, 

157- 
theology,  151. 
Family  relation,  59. 
Fatherhood  of  God,  59,  60,  67, 

68,93,  96.  loi,  107, 115, 123, 

137,  146,  147,  164,  167,  192, 

219,  270,  288,  293,  300,  306, 

313,  340,  343- 
Femininity  of  God's  Spirit,  in, 

207,  239. 
Fiery  pit  or  lake,  148,  231,  345. 
Finnajnent,  no. 
First  and  last,  145,231,257,346. 
Firstborn  Son,    144,    146,   170, 

176,  232. 
First  Cause,  55,  74,  jy,  92,  97, 

US,  149. 
Force,  78,  80,  291. 
Forces  indestructible,  78,  80. 
Foreordination,   143,  147,  150, 

234,251,311,319,320. 
Freedom,  60,  loi,  130,  135,  306, 

310,  312. 
Freedom  of  conscience,  60. 
of  will,  23,  24,  54,  57,72,98,99, 


loi,  104  to  106, 130, 135, 188, 
300,  315,  316. 
Fulfill,  206,  300. 

Gabriel,  157,  158. 
Genesis,  Book  of,  108. 
Ghost  (see  Spirit),  139. 
Ghostism,  139,  140,  282. 
Gnosis,  27,  201,  213. 
Gnostics,  201,  213. 
Gog  and  Magog,  255. 
Goodness  (see  Right). 

Platonic,  168, 

of  God,  168. 
Grace,  130,  150,  338. 
Groanings  of  Spirit,  286,310. 

Habit,  in  morality,  125,  126. 
Hades,  139,  153,  234,  256. 
Hai'ah  [to  be)  ,\\i^. 
Half -seven.   Half -week,   148, 

151.  155.  156,  157.  158,  159. 

240. 
Hallelujah,  114. 
Halves,  Philo's  doctrine  of,  146. 
Happiness,  53,  300,  306,  342. 
Heart  (in  John  vii.  38),  289. 
Heaven,  228. 
a  new,  231. 
Hebrew  philosophy,  140,   141, 

142,  162  to  192,  195  to  202, 

21310  220. 
Hebrew  training,  124   to   135, 

140  to  213. 
Heirs  of  God,  294. 
Hell,  139,  228. 
Help  from  God,  135,  141. 
He7t  (unit),  48. 
Heraclitus,  146. 
High  Priest,  144,  145,  147,  192, 

215. 
Hina,  with  Subjunctive  mood, 

297. 
Holiness,  92,  103,  127,  128,  301. 
Holy  Spirit,  273  to  280. 
Hoinologia,  214,215. 
Hoshen  Mishpat,  133, 134,  145, 

197,  280. 
Hope,  122,  130,  147,  330. 


Index  of  Topics 


3  S3 


Horn  of  the  beast,  156,  240. 
Horses  in  blood,  231. 
Hidothesia,  340. 
Human  person,  20  to  73,  281. 
Humanity  of  Jesus,   284,   324, 

325-  326. 
Hypostasis,  33. 

lakach,  144,  280. 

laveJi,  114. 

Idealism,  18,  80,  84. 

Ideal  humanity,  68,  307  to  315. 

Ikareth,  He  shall  be  cut  off,  1 58. 

Image  of  God,  68,  iii,  137  107, 

170,  171,  176,  191. 
Images  of  the  beast,  247. 
Immanence  of  God,  82,  83. 
Immortality,  68,  94,  97,  137  to 

140, 1 51, 295,  296  to  2gS,  346. 
Incarnation  of  God,   325,  328, 

329- 
Indestructibility  of  matter  and 

forces,  78  to  82. 
Indignations  of  God,  102,  104, 

128. 
Ineffable  God,  116, 165, 167, 170, 

202. 
Infinity,  87,  89. 
Influence  of   Spirit,   274,    337, 

341. 
Inherited  wealth,  60. 
Insanity,  51. 
Inspiration,  141  to  159, 174,  220 

to  259. 
Installation  of  moral  relations, 

115. 
of  God's  children,  310,  339. 
Instruction  about  God,  124,  129, 

283. 
Intellect,  24  to  52,  83  (see  Di- 

dnoia). 
Intelligence, 29,  51, 55, 76, 83, 93. 
Involution,  81. 
lah,  Jahoh,  Jehovah,  114,  115, 

116,  121,  126,  127,  136,  167. 

Jesus,  203,  260,  263,  314  to  337. 

Jezebel,  250. 

John  the  Baptist,  203. 


Judge,  The,  145,  147,151,  2g6. 
Judgment   day,  226,   227,   231, 

239,  244,  246,  255,  347. 
Just  One,  151. 

Ones,  153. 
Justice,  55,61,92,  102,  103,  145, 
347- 

Kairos  (see  Times). 

Kant,  Immanuel,  27,  28,  29,  33, 

34,  35-  75.  n^  93- 
Kingdom  of  God,  150,  151,  209, 

210,  239. 
Knowledge,  32,  35,  39,  40,  41. 
is  of  activities,  20,  37,  38,  46, 

48,  76,  -JT,  78. 
is  of  concretes,  37,  50,  52,  57, 

58. 
is  of  relations,  40,  41,  49,  50, 

-JT,  84,  86,  89. 
of  God,  75  to  107, 
145,151,219. 
Kosmical  philosophy  and  the- 
ology, 75  to  83. 
Kosmos  Noetos,  171. 
Kurios,  114,  167. 
Kuriake  heinera,  232. 

Lamb  of  God,  145, 1 58, 208,  227, 

236,  257,  347. 
as  Paraklete,  144,  158,234. 
Lampstands,  The  sacred,  149, 

238,  249. 
Law  {lex,  losses),  79, 80,  135, 143, 

145.  175- 
Philo's  definition,  175. 
the  moral,  58,  104,  113,  118. 
is  God's  Will,  52,  57,  59,  62, 

loi,  113,  126,  299  to  305. 
is  its  Maker's  Obligation,  98, 

103,  106. 

alternative  (or  punitive),  102, 

104,  I2g. 
deified,  79. 

Laws  are  facts,  80. 

Lego,-i,\,  135,  143,172,178,198. 

Letters  to  seven  churches,  229, 

233- 
Lex,  135. 


354 


Index  of  Topics 


Liban,  2go. 
Life,  13. 

the  future  (see  Immortality). 
Light  (God),  147,  151.  153.  248, 

346. 
Living  water,  172,  289. 
death,  241,  243,  255. 
Logic,  15,  31. 
Logion,  Logeion,  133,  135,  145, 

146,  177,  197,  198,  280. 
Logismds,  157,   167,   185,    186, 

213. 
Logos,  31,  32,  135, 143,  169, 174, 

187,  198. 
Lord,  114,  122,  149. 
"Lord  of  the  Spirits,"  153. 
Love,  22,  55,  59,  67,  72,  loi,  102, 

106,  313. 
Loves  of  God,  51  to  59,  62,  93, 

loi,  102,  127,  313. 

Man,  20,  69,  72, 180,  281. 

the  Archetypal,  144,  150. 
Man-child  (Rev.  XII),  240. 
Mar  (Lord),  13,  114. 
Marriage  supper  of  the  Lamb, 

236,  254. 
Materialism,  79,  82,    165,  177, 

283,  290,  291. 
Mathematics,  45. 
Matter,  78,  83,  109,  165. 
Mediation  (see  Paraklete),  144, 

146,  147,  150,  158,  280,  318 

to  337- 
Medium  {Mesos),  147. 
Mageddon,  246,  347. 
Memory,  42,  43. 
Mene,  tekel,  and  phras,  1 56. 
Messiah  (Anointed  .,  151,  153. 
Metaphysics  of  the  Bible,  108, 

141,  212  to  220. 
Mind,  64, 65, 167,  184. 
Millennium,  151,  255. 
Miracles,  126,  263. 
Mishpdt,  134,  145. 
Modality,  34,  70  to  73,  295. 
Monism,  18,  69,  81,  82,  88,  93, 

290. 
Monogenes,  Ti^. 


Months,  (42,)  237,  240, 
Moral  character,  73,  92,  100. 
death,  117. 
law,  52,  57,  68,  10:,  102,  118, 

129. 
maxims,  94,  123, 125. 
nature,    55,  61,  67,  71,  72,  90, 

99,  loi,  116. 
relations,  54,  58,  68,  70,  'JT,  91, 

99,  103,  116,  121,  307. 
sentiments,  55,  63,  loi,  125, 

343- 
science,  52,  57,  68,  71,  91,  90, 

117. 
system,  61,  93,  97,  115,  269, 

322. 
Morality,  51,  263. 
Mosaic  education,  124  to  128. 
Motion,  38,  78. 
Mutuality  in  relations,  68,  ^j, 

84,99,  103,269,270,321. 

Name,  The  sacred  one,  1 53,  227, 

239,  252,  254. 
Names  of  God,  "]"],  83,  87,  93, 
96,  99,  170,  252,  254,  260. 
of  the  Word  of  God,  145, 150, 

151,  231,255,345. 
of  Jesus,  208,  222,  228,  231, 

257.  319- 

Natural  Religion,  104. 

Nature,  56,  80,  90,  91,  98,  104, 
113,  118,  119,  143,  164,  220, 
265,  300,  301,  307,  329. 

Necromancy,  138,  139. 

Neo-Platonism,  201,  213. 

Nikolaos  is  Balaam,  242. 

Nikolaitans,  243,  252,  254,  258, 

Nishmdh,  248,  249. 

Nobility,  59,  72,  306. 

Noeo,  30. 

Nous  (mind),  27,  167,  184. 

Numbers  as  symbols,  148,  149, 

237.  247- 
Numerical  letters,  194. 

Obedience,  51,  52,  59,72,  118, 
150,  208.  301,  302,  304,  307, 
312,  343- 


Index  of  Topics 


3SS 


Obligation,  56,  57,  58, 98, 99, 103. 
of  the  Creator,  98,  101,  103, 

106. 
O/afu,  159. 
Omnipotence,  88. 
On  (^ Being),  48. 
One  (see  Unit). 
Only  begotten,  (see  Monoge- 

nes). 
Ontology,  22  to  38,  68,  88,  92, 

94,  95, 108,  322. 
Ouranos  (Heaven),  no. 
Onsia,  32,  33,  35,  39,  48,  88, 165. 
Overcoming  (Conquering),  153. 
Ownership,  54,  58,  61,  92,  96, 

98,  99. 

Pantheism,  69,  82,  290,  291. 
Parables,  222. 
Paradise,  148,  231,  258. 
Paraklete,   134,  144,  145,    147, 

150,  153,  157,  158,205,235, 

238,  240,  243,  278,  279,  280. 
Parakletor,  280. 
Parakalon,  280. 
Pardon,  105,  325. 
Parousia  (see  Presence). 
Past  life  permanent,  104. 
Pergamos,  Letter  to,  253. 
Perceive,  30. 
Perception,  36,  41. 
Persecution  of  Jesus,  161,  194. 
Personality,  20,  25,  50,  64,  92. 
Divine,  74  to  96,  109  to  122, 

125,  129,  150,  299. 
Human,  20,  281,  306. 
Personal  God,  20,  92,  93,  109  to 

122,  125,  I2g,  150,  183,  299. 
equation,  40,  70,  72,  192. 
influence,  105,  319,  320,  337. 
Persistent  relation,  97,  98,  104. 
Pilaris,  145,  197. 
Pharisees,  197. 
Philo  Judaeus,  161. 
quoted,  122, 146, 147, 149,  161, 

to  192,  225,  232,  237,    239, 

241,  242,  243,  245,  247,  248, 

249,  254. 
Philosophy,  5,  13,  15,  202,  281, 


Philosophy,    Conductive     (see 
Conductive). 

Remedial,  143. 

of  Jews,  113,  147,  195,  202. 
Phras,  145,  197. 
Physical  man,  59,  282,  289,  308 

to  311. 
Plato,  25,  31,  84,  90,  168,  291. 
Pleasure,  22. 
Plero,  206. 
Plural  consciousness,  19,  47,  51, 

52,  58,63,  72,  76. 
Plurality  of  God,  94,  105,  in. 
Pneumatical  man,  66. 
Poetry,  Hebrew,  m,  113. 
Potentiality,  80,  88. 
Powers  of  God,  88,  167,  170. 
Prayer,  98,  263,  343. 
Prayers  of  the  dead,  151,  231. 
Presence  of  the  Word,  148, 149, 

157,  158,  228,  346. 
Priest,  The  High,  144,  145,  232. 
Priesthood,  131,135,334,335,346. 
Prison  of  spirits,  227. 
Proof,  15. 

Property,  54,  56,  60,  164. 
Pr'os,  32,  215,  225. 
Prosphero,  (Bring  near),  144. 
Providence,  98. 
Psalm,  xxiii,  245. 

of  Moses,  245. 

of  the  Lamb,  245. 
Pseudo-prophet,  147,  151,  157, 

242,  244,  246,  252,  254. 
Psyche,  182,  283. 
Psychical  man,  72,  289. 
Psychology,  21  to  73,  272,  274. 
Punitive  law,  102,  103,  129. 
.Punishment,  103,  151. 
Purification,  131,  335. 
Purity,  59,  131. 
Purpose,  51,  5^,  59,  75,  91. 
Purposes  of  God,  55  to  59,  63, 

92,  96,  loi,  106. 
Pure  Reason,  28,  29,  30. 

Understanding,  71. 

Quality,  34,  48,  50  to  58,  70,  72, 
100,  295,  301. 


2>S^ 


Index  of  Topics 


Quantity,  34,  44,  70,  72. 
Qardb,  144,  153. 
Qahdl  {Chnvch),  195. 

Reason,  16,  28,  30, 32  to  73, 185. 

Reciprocity  in  relations,  61,  68, 
77,  84,  99, 103,  269,  270,  321. 

Reconciliation  with  God,  104, 
132,  318. 

Reformation,  104,  143,  147,  339. 

Regeneration,  318. 

Relation,  32,  57, 72,  jj,  225,  295. 

Relations  of  persons,  31,  33, 34, 
49,  54,  59,  60,  68,  77,  84,  86, 
91,  94,  97,  98,  99,  143,  191, 
269,  273,  274,  307,  321,  330. 

Relativity,  70,  73,  77,  86,  89,  91, 
92  to  97,  99,  143,  269,  270, 

273.  307- 
Remedy  of  sin  (see  Atonement, 

and  Salvation). 
Repentance,  150,  236,  254. 
Repulsion,  78. 
Resurrection,  255,  297. 
Reveal.er,  The,    143,    145,   146, 

151,  153,  158,  169. 
Revelation  of  God,   141,    142, 

145,  157,  219,  220. 
The    Book   of    (see   Apoca- 
lypse). 
Right,  52,  56,  58, 63,  92, 145, 298. 
Rights,  54,  56,  57,  60,  61,  90,  92. 

101,  313. 
of  the  Creator,  54,  58,  61,  92 

to  99,  loi,  113,  126,  301. 
Righteousness,  59,  63,  92,  123, 

150,  298,  301,  303,  306. 
Right   Reason  of   Nature,   31, 

168,  175,  176,  186,  189,  190. 
Rights  of  men,  69. 
Root  and  Rod  of  God,  231,  250, 

257.  346. 
and  Rod  of  David,  250. 
Rod  of  iron,  250. 
Ruler  (God),  92,  97,  no,  114. 

Sabbath,  127. 
Sacrifices,  131. 
Sadducees,  198, 


Saints,  234. 

Salvation,    104,    107,    114,    132, 

135.  137,  147,  205,  206,  315, 

to  339- 
Sanctification,  104,  132,  277. 
Sanctuary  in  Eden,  120. 
Satan  worshippers,  242. 
Science,  13,  38,  108,  265. 
and  theology,  78,  265. 
Scylla,  241. 

Second  God  (Philo's),  i6g,  176. 
Secret  Name,  227,  231,  239. 
Self,  Selfness,  Selfhood,  5,  13, 

16,  181073. 
Self-causation,  77,  79,  84,  93,95. 
Self-consciousness,  18,  104. 
Self-defense,  22. 
Self-expression,  20  to  24,  loi, 

102,  103. 
Sensation,  35,  37. 
Sense,  Common,  51. 
Sense-perception,  36,  41. 
Sense  of  value,  57. 
Sentiments,  22,  62,  63,  73,  92, 

102, 169,  269,  272. 
Serpent,  209,  347. 
Seven,  as  a  symbol,    148,  149, 

158,  240. 

heads  (sins),  156,  241. 

half  of,    148,   151,    156,    158, 

159,  240. 

Sheol,  139,  153,  231,  234,   252, 

257. 
Shining  saints,  235. 
Silent  Lamb  (Word  of   God), 

147,  235. 
Sin,  99,  100,  118,  129,  135,  156, 
308,  316. 
is  death,  117,  204,  278. 
bearing,  145,   322,   324,   329, 

339- 
Six  as  a  symbol,  148. 

hundred  and  sixty-six,  241. 
Sixty-two,  156,  158. 
Skepticism,  15,  21,  76,  85,  200. 
Skill,  51. 

Society,  59, 60,  61,  119,121,314. 
Son  of  God,  144,  145,  146,  173, 

226,  240. 


Index  of  Topics 


357 


Son  of  Man,  145,  153,  157,  222, 

232,  240. 
Song  of  Moses,  245. 
of  the  Lamb,  245. 
of  Solomon,  2go. 
Soul,  64,  182,  248,  283. 
Space,  45. 

Speech  (logos),  187,  304n. 
Spirit,  66,69,  94,  III,  136,142, 
178, 183,  220,  269,  271,  285, 
288,  293,  306,  312. 
of  God,  94,  96,  107,  III,  135, 
136,  142,  177,  218,  220,269, 
280,293,312,345. 
of  God  as  feminine,  239. 
The  Divine,  179,  183,  233. 
The  Holy,  271 ,  275  to  280, 288. 
of  truth,  278. 
as  aether  (Philo),  178. 
as  a  dove,  207. 
as  created  (Philo),  178. 
as  influence,  274, 276, 337,  341. 
Spirits  in  prison,  227. 
Spiritual  agency,  66,  6g,  72,  73, 
142,  220,  233. 
life,  288,  306,  341. 
Spiritualism    (Ghostism),    139, 

140. 
Stars  as  angels,  231. 
Star,  The  Morning,  250. 
Stones,  Inscribed,  254,  347. 
Subjective  idealism,  81. 
Substance  {ousia),  33, 66,  79,  88, 

89,  93,  97,  269,  291,  295. 
Suneidesis,  Siineidos,  91,  167, 

190,  192,  213,  214. 
Sunestosa,  226. 

Superiority  of  man  over  ani- 
mals, 42, 49,  50,  52, 64  to  69, 
83,  84. 
Supernature,  98,  217. 
Sword  (Word  of  God),  172,  178, 
198,215,231,249,  250,  254, 
346. 
The  flaming,  120,  249. 
Symbolization,  44,  73. 
Symbols  in  Apocalyptical  sys- 
tem, 147,  148,  156. 
in  Daniel,  156,  '58. 


Symbols  in  Enoch,  152, 
Synagog,  195,  198. 
Syria,  193. 

System  of  God,  56,  58,  61,  6g, 
80,  89,  137,  300,   304,  315, 
320,  322. 
the  Apocalyptical  139,  142. 
moral,  61,    97,115,  269,  320, 

323- 
of  infinity,  80,  8g. 
of  Nature,  55,  56,  58,  80,  no. 

Tabernacle  and  temple,  131. 
Taste,  23. 
Teleology,  55,  93. 
Testimony  of  Jesus,  249,  253. 
Theodicy,  loi,  103,  106. 
Theology  precedes  philosophy, 

90. 
Therapeutae,  198. 
Thousand  years  (Rev.  xx),  151, 

255. 
Three   and   a  half  (see  Half- 
seven). 
Throne  of  God,  153,  231,  233. 
Thrones  of  saints,  231. 
Throne  of  Son  of  Man,  222,  231, 

236,  257. 
T/iummwt  (see  Hoshen),  133. 
Time,  45,  46,  149. 
Times  and  a  half,  157,  240. 
To  Hen,  48,  90  (see  Unity),  149, 

166. 
To  On  (The  Living  God),  48, 

90,  149,  166. 
Training  in  morality,  112,  124 

to  133. 
Transcendentalism,  29. 
Tree  of  life,  117,  138,  256,  258. 
Trees,  two,  117,  119,  237,  347. 
Trial  (see  Judgment). 
Tribulation  of  saints,  151. 
Trinity,  94,  270,  320,  324. 
Truth,  15,  37,  142,  143,  191. 
Types,  130. 

Unit,  39,  99,  148,  149,  164,  166, 

171. 
Unity,  69,  89,  92,  93, 94, 166, 171. 


35^ 


Index  of  Topics 


Unitism  (see  Monism). 
Unknowable  God,g5,  ii6. 
(7rhu  (see  Hoshen),  133. 
Utility,  55,63,  168,  269. 

Values  of  life,  50,  51,  52,  55  to 
59,  62,  67,  68,  92,  96,  102, 
269. 

Vibrations  in  life,  46. 

Vicariousness,  145,  321  to  324, 
328  to  337. 

Viper's  number  (666),  and  sym- 
bolism, 241. 

Virtue  (see  Right),  63,  168. 

Vital  quantity  and  quality,  72, 


Water,  180,  282. 
of  life,  180,  231,  257,  289. 
in  baptism,  206,  282. 
and  spirit,  180,  276,  285,  2\ 

345- 
and  blood,  285. 
Week  (see  Seven). 


Week,  Half  (see  Half-seven). 
White  raiment,  244. 
Will,  23,  72,  88,  92,  96,  Id,  315. 
of  God  as  law,  59,  63,  80, 82, 
92,  99,  100,   loi,  113,  117, 
118,  126,  127,  128,  129,  219, 
301  to  308. 
Woman  (Symbol  of  God's  Spir- 
it), 239. 
as  symbol  of  sin,  246,  250. 
Witness  of  God,  145,  238,  248. 
Witch  of  Endor,  140. 
Word  of  God,  112, 142,  143, 146, 
150,  169,248. 
(Son)  of  God,  112,  150,  170, 

173,  226,  232. 
The  Divine,  171,  173,  176. 
as  a  sword,  172,  198,  215. 
Worth  (see  Values  1. 
Wrath  of  God,  102,  246. 

Zero  is  Syrian  letter  I,  104. 
Zodiac  and    Jacob's  children, 
193- 


Date  Due 


, ^ 

■ — 








DATE  DUE 


^  rauloi'ct 

PAMPHIET  BINDER 

^^^    Syracuse,  N.   Y. 
^^    Stockton,  Calif. 


BS480  .C59 

The  revelation  rediscovered;  an  extract 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00011    1528 


m- 


